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Section 


THE  LIFE  AND  STORIES 


OF     THE 


JAIN  A  SAVIOR      V.'°'''''^ 

PARCVANATHA 


BY 


MAURICE   BLOOMFIELD 

Professor  of  Sanskrit  and  Compara-tive  Philology 

in  the 
Johns  Hopkins  University 


baltimore 
The  Johns  Hopkins  Press 
1919 


J.   H.    FDRST   COMPANYj  PRINTERS 
BALTIMORE 


CONTENTS 


PAGE 

Preface ix 

Introduction 1 

Digest  of  Bhavadevasuri's  Parsvanatha  Caritra 25 

Sarga  the  First 

Invocation  of  Arhats  and  Divinities 25 

Frame  story :  The  brothers  Kamatha  and  Marubhuti 25 

Story  of  Lalitanga  and  his  servant  Sajjana 26 

Parable  of  the  hunter  who  was  moved  to  compassion 28 

Story  of  Lalitanga,  continued 29 

Fable  of  the  swan  and  the  crow 32 

Story  of  Lalitanga,  continued 33 

Story  of  the  parrot  that  brought  the  fruit  of  immortality ....  34 

Story  of  Lalitanga,  continued 35 

Story  of  the  Qravaka  Gandhara  who  rejected  magic  art. . . .  36 

Story  of  Lalitanga,  concluded 38 

Frame  story:    The  enmity  between  the  brothers  Kamatha 

and  Marubhuti 38 

Two  parables 40 

Frame  story:    The  enmity  between  the  brothers  Kamatha 

and  Marubhuti,  continued 41 

Sarga  the  Second 

Frame  story :    King  Kiranavega 43 

Story  of  Prince  Bhima  and  his  friend  Matisagara 44 

Parable  of  the  six  men  who  started  to  destroy  a  hostile  village  44 

Story  of  King  Naladharma  and  the  deer 45 

Parable  of  the  illusory  deluge 45 

Story  of  Ejng  Naladharma  and  the  deer,  continued 47 

Story  of  Prince  Bhima  and  his  friend  Matisagara,  continued. 

The  wicked  Kapalika 47 

iii 


iv  Contents 

PAGE 

Story  of  Prince  Bhima  and  his  friend  Matisagara,  continued. 

Qibi  motif 51 

Story  of  mother  and  son  punished  for  cursing  one  another  by 

implication 54 

Parable  of  the  impatient  beggar  who  went  to  hell 56 

Story  of  King  Vasu  who  violated  the  truth 56 

Story  of  the  thief  who  was  destined  to  die  like  Absalom. 

Unavertable  fate 60 

Story  of  the  chaste  royal  pair  Sundara  and  Madanavallabha  63 

Story  of  the  miserly  merchant  Dhanasara 67 

Story  of  the  two  brothers,  one  stingy,  the  other  generous.  ...  68 
Story  of  the  merchant  Kubera  and  Qri,  the  goddess  of  For- 
tune :    The  gold-man 69 

Story  of  the  miserly  merchant  Dhanasara,  continued 70 

Brahman  and  dish  of  grits 71 

Frame  story :    Kiranavega's  conversion  and  death 71 

Saksa  the  Third 

Frame    story:    King    Vajranabha    and    his    infidel    cousin 

Kubera   73 

Story  of  King  Vikrama  as  parrot 74 

Simile  of  the  three  skulls,  illustrating  discretion 79 

Story  of  King  Vikrama  as  parrot,  continued 79 

Episode,  illustrating  the  superiority  of  soul  purification  over 

meritorious  deeds 80 

Story  of  Kjng  Vikrama,  concluded 81 

Story  of  Sumati,  the  evil-minded,  whose  vices  were  corrected 

by  discernment '. 83 

Story  of  Prabhakara  and  his  king,  wife,  and  friend 86 

Story  of  King  Harigcandra's  courageous  endurance 91 

Frame  Story:    Conversion  of  Vajranabha  and  Kubera,  and 

death  of  Vajranabha 103 

Saega  the  Fourth 

Frame  story:   Story  of  the  Emperor  Suvarnabahu  (with  Qa- 

kuntala  motifs),  and  his  death 104 

Saega  the  Fifth 
Frame  story :   Early  life  of  the  Arhat  Pargvanatha 108 


Contents  v 
Sarga  the  Sixth 

PAGE 

Frame  story:    Marriage  and  later  life  of  the  Arhat  Par^va- 

natha  113 

Episode  of  the  Brahman  Datta  who  was  afflicted  with  leprosy  116 
Frame  story :  Life  of  Pargvanatha,  continued :  Meghamalin's 

attack  and  conversion 117 

Frame  story :    Life  of  Pargvanatha,  continued.     Sermon  on 

the  fourfold  dharma 118 

How  Dhanamitra  acquired  respect  for  knowledge 119 

Parable  showing  how  Eohini  managed  her  pancaka  of  rice. .  120 

How  Dhanamitra  gained  respect  for  knowledge,  continued. .  121 

Story  of  the  pardoned  thief  Vasanta 122 

Story  of  the  four  merchants'  sons,  and  of  Sundara 124 

Story  of  the  minister  who  found  happiness  after  his  wife's 

death  125 

Story  of  the  four  merchants'  sons,  continued 126 

Parable  of  the  golden  peacock  feather 127 

Parable  of  the  monkey-pair  who  became  human 127 

Story  of  the  four  merchants'  sons,  continued 127 

Story  of  the  girl  who  died  because  she  had  four  wooers 129 

Story  of  the  four  merchants'  sons,  concluded 130 

Frame  story :   Pargvanatha  continues  his  sermon  on  dharma  130 

Story  of  Madanarekha  and  her  son  Nami.    David  and  Uriah  130 

Story  of  the  Cakravartin  Sanatkumara 136 

Previous  births  of  Sanatkumara  and  the  Yaksa  Asita 138 

Story  of  the  Cakravartin  Sanatkumara,  concluded 139 

Story  of  the  two  princes  Pundarlka  and  Kandarika 142 

Frame  story :   Life  of  Pargvanatha,  continued 144 

Sarga  the  Seventh 

Frame  story :  Life  of  Pargvanatha,  continued 145 

The  adventures  of  Princes  Amarasena  and  Varasena 145 

The  faithful  Parrot  couple,  and  the  son  who  fell  in  love  with 

his  own  mother 151 

Story  of  Vanaraja,  the  waif  who  became  king 157 

Parable  of  the  selfish  religious  and  the  unselfish  Pulindra.  .  161 
Parable  of  the  man  who  wished  to  rid  himself  of  his  vixen 

wife   163 


vi  Contents 

PAGE 

Allegory  of  the  four  friends  on  the  treasure  island  of  human 

existence   164 

Frame  story :   Life  of  Pargvanatha,  continued 166 

Sarga  the  Eighth 

Story  of  the  misogynist  Sagaradatta  who  was  redeemed  by  a 

clever  woman 168 

Story  of  the  four  pupils  who,  even  tho  sinning,  obtained  per- 
fection    170 

Story  of  Bandhudatta 170 

Prenatal  history  of  the  thief  in  the  guise  of  an  ascetic 174 

Story  of  Bandhudatta,  continued 175 

Story  of  Bandhudatta's  former  lives 177 

Story  of  Qrigupta,  gambler,  thief,  and  murderer,  who  was 

ultimately   redeemed 178 

Parable  of  the  pitcher  that  fell  from  the  old  woman's  head.  .  180 

Story  of  Bandhudatta,  concluded 180 

Frame  story :   Life  of  Pargvanatha,  concluded.     His  nirvana  181 

Additional  Notes: 

Note    1,  to  p.  29  :  Promise  to  return 183 

Note    2,  to  p.  30  :  Overhearing 185 

Note    3,  to  p.  30 :  Proclamation  by  drum 185 

Note    4,  to  p.  30 :  Princess  and  half  the  kingdom 186 

Note    5,  to  p.  31 :  On  a  certain  aspect  of  the  overhearing 

motif  -  .  •  186 

Note    6,  to  p.  31 :  Miraculous  cures 187 

Note    7,  to  p.  32 :  Hansa  bird  and  crow 187 

Note    8,  to  p.  34 :  Biter  bit 188 

Note    9,  to  p.  39  :  Lecherous  ass 188 

Note  10,  to  p.  44 :  Dreams  as  auguries 189 

Note  11,  to  p.  45  :  Eating  grass 191 

Note  12,  to  p.  47 :  Wicked   ascetics 191 

Note  13,  to  p.  51 :  Qibi  motif 193 

Note  14,  to  p.  52 :  Animated  statues  and  dolls 192 

Note  15,  to  p.  52 :  Marriage  with  a  low-caste  person 195 

Notel6,  top.  57:  The    sin    of    sacrificing    a    dough    cock 

(pistakurkuta)    195 


Contents  vii 

PAGE 

Note  17,  to  p.  62 :  Poison-damsel 198 

Note  18,  to  p.  62 :  Pragmatic  gloka 199 

Note  19,  to  p.  64 :  Josef  and  Potifar's  wife 199 

Note  20,  to  p.  65  :  Pancadivya,dhivasa 199 

Note  21,  to  p.  68  :  Goddess  Fortune 202 

Note  22,  to  p.  69  :  Gold-man 202 

Note  23,  to  p.  69  :  Barber  and  potter 202 

Note  24,  to  p.  83  :  Childlessness , 203 

Note  25,  to  p.  88  :  Doliada,  or  pregnancy  whim 204 

Note  26,  to  p.  89  :  Horse  with  inverted  training 204 

Note  27,  to  p.  100 :  Human  sacrifices 205 

Note  28,  to  p.  131 :  David  and  Uriah 206 

Appendix  I :    Proverbs  and  Proverbial  Expressions 208 

1.  Proverbs  quoted  in  Bohtlingk's  Indische  Spriiche 209 

2.  Stanzas  which  either  are  proverbs,  or  are,  more  or  less, 

like  proverbs 211 

3.  Some  proverbial  expressions 217 

Appendix  II :     The  language  of  Pargvanatha 220 

1.  Prakrit   influence 220 

2.  Lexical   matters 224 

3.  Proper  names 234 

4.  Grammatical   matters 237 

Text  Corrections 240 

Indexes   ^43 

1.  Index  of  Names 243 

2.  Index  of  Subjects 350 


PEEFACE 


The  publication  in  India,  in  the  year  1912,  of  Bhavade- 
vasuri's  Pargvanatha  Caritra  opens  out,  for  the  first 
time,  a  more  connected  and  complete  account  of  the  life 
and  supposed  teachings  of  the  penultimate  Jaina  Tir- 
thamkara,  or  Savior,  ParQva  or  Pargvanatha.  The  lives 
of  the  twenty-two  Saviors  preceding  Par§va  are  pure 
myth.  The  last  Tirthamkara,  Vardhamana  or  Nirgran- 
tha  Jnatrputra,^  best  known  as  Vira  or  Mahavira,  pre- 
sumably a  historical  personage,  regarded  by  the  Jainas 
as  the  real  founder  of  their  religion,  is  supposed  to  have 
lived  either  in  the  last  half  of  the  sixth,  or  in  the  first 
half  of  the  fifth  century  b.  c.  ParQvanatha  is  said  to 
have  preceded  Vira  by  only  250  years,^  a  passably  mod- 
erate time,  as  Hindu  time  conceptions  go.  But  beyond 
the  persistent  and,  on  the  whole,  unitarian  character  of 
his  story  and  his  teaching,  there  is  little  to  show  that  he 
was  an  historical  personage.  Be  this  as  it  may,  the 
doctrines  ascribed  to  Pargva  are  fundamental  in  Jaina 
religion,  and  Pargva's  personality  figures  large  in  the 
Jaina  legend  and  in  Jaina  consciousness.  The  life  of 
Pargva,  including  his  nine  pre-births,  as  presented  in 
Bhavadeva's  work,  is  the  first  complete  account  of 
Par§vanatha  published  to  the  Western  world.  And  his 
account  of  Par§va's  life,  along  with  the  many  stories 
woven  into  it,  adds  to  the  chain  of  Hindu  fiction  books  a 
jewel  of  no  mean  price. 

*  Prakrit  Nataputta  or  Nayaputta,  turned  erroneously  into  Sanskrit 
Jfiataputra  or  Jfiatiputra;  in  Sanskrit  the  correct  JSatrputra  does  not  fig- 
ure.    See  Jaco'bi,  Indian  Antiquary,  ix.  158  flf. 

*  The  Jainas  say  that  he  was  born  817  b.  c. 

ix 


X  Life  and  Stories  of  Pargvandtha 

Were  it  not  for  the  other  chronicles  of  Pargvanatha, 
whose  manuscripts  are  scattered  thru  Indian  and  Euro- 
pean libraries,^  the  text  which  I  treat  here  would  call  for 
a  complete  translation  and  elaboration.  Yet  such  a  treat- 
ment, undertaken  without  reference  to  the  parallel  ver- 
sions, would  remain  not  much  less  fragmentary  than  that 
presented  here.  For  these  versions,  in  the  light  of  other 
experience,  would  not  only  clarify  one  another  recipro- 
cally, but  they  suggest  a  synoptic  edition  of  the  Parcva- 
natha  Caritras  as  the  only  ultimately  satisfactory  schol- 
arly end. 

Operations  along  this  line  are  precluded  by  the  present 
world  conditions.  In  lieu  thereof  it  has  seemed  to  me 
well  to  promote  a  preliminary  familiarity  with  the 
Par§vanatha  cycle.  The  body  of  this  essay  consists  of  a 
full  digest  of  the  frame  story  and  the  illustrative  stories 
which  are  boxed  in,  in  the  usual  exigent  Hindu  fiction 
manner.  The  frame  story  contains  the  fullest  extant 
account  of  the  Jain  Savior  Pargvanatha's  life,  preceded 
by  a  series  of  nine  pre-births,  beginning  with  the  two  hos- 
tile brothers  Marubhuti  (the  ultimate  ParQva)  and  Ka- 
matha  (the  ultimate  Asura  Meghamalin).  These  pre- 
births  are  described  with  the  meticulous  care  of  a  chron- 
icle of  real  life,  and  with  the  sincerity  of  a  devout 
believer.  The  hostility  of  the  two  brothers  is  carried  on 
thru  all  pre-births;  in  each  of  them  the  incarnation  of 
Kamatha  kills  the  incarnation  of  Marubhuti,  until  Maru- 
bhuti's  soul  ripens  into  that  of  the  Savior  Pargva,  and 
until  Meghamalin  is  converted  to  the  worship  of  Par§va. 

The  intercalated  stories  count  among  the  best  of  Jaina 
fiction.  One  of  these,  namely,  '  Vikrama's  adventures  in 
the  body  of  a  parrot,'  I  have  translated  in  full  and  elabo- 
rated on  pp.  22-43  of  my  paper,  '  On  the  art  of  entering 

»  See  p.  1  ff . 


Preface  xi 

another's  body,'  in  the  Proceedings  of  the  American 
Philosophical  Society,  vol.  lvi,  pp.  1-43.  This  is  no  better 
than  many  others,  e.  g.,  the  story  of  King  Harigcandra's 
courageous  endurance,  3.556  ff. ;  or  the  story  of  Vanaraja, 
the  waif  who  became  king,  7.501  ff.  The  present  work 
gives  a  sufficient  account  of  them  all.  The  stories  as  a 
whole,  as  well  as  the  individual  motifs  which  enter  into 
them,  are  accompanied  or  illustrated  by  references  to 
parallels,  on  a  scale  perhaps  not  attempted  hitherto  in 
connection  with  any  fiction  text.  A  good  many  of  these 
remarks  proved  to  be  too  cumbersome  to  incorporate  as 
foot-notes  on  the  pages  of  the  story  itself ;  they  are  rele- 
gated to  a  rubric  of  Additional  Notes,  following  immedi- 
ately after  the  main  text. 

The  Digest  of  the  Stories,  the  main  part  of  the  work, 
is  preceded  by  an  Introduction  which  deals  briefly  with 
the  sources  of  the  ParQva  legend,  and  then  epitomizes 
the  legend  itself.  In  this  way  the  frame  story  of  ParQva 
is  marked  off  from  the  incidental  or  emboxed  stories. 
The  Pargvanatha,  is,  however,  not  only  a  story  text,  but 
also  a  sort  of  Niti-gastra,  or  '  Book  of  Moralities.'  A 
thousand  or  more  niti-stanzas,  follow  the  entire  range 
of  Jain  morality,  beginning  at  the  top  with  dharma 
(religion),  and  going  downward  thru  niti  (conduct  or 
tact)  to  artha  (worldly  wisdom),  and  kautilya  (shrewd- 
ness or  trickery).  Many  of  these  stanzas  belong  to  the 
floating  stock,  long  familiar  thru  Bohtlingk's  Indische 
Spriiche,  and  many  that  are  new  are  just  as  shrewd  or 
racy  as  the  old.  A  brief  account  of  the  substance  of  this 
niti  is  given  in  Appendix  I. 

Further,  the  language  of  the  book  is  rich  in  new 
materials:  The  influence  of  the  Prakrit  languages,  the 
primary  literary  vehicle  of  the  Jains,  is  at  work  in  the 
otherwise  excellent  Sanskrit  of  the  author.    The  text  is 


xii  Life  and  Stories  of  Pdrgvandtha 

unusually  liberal  in  its  use  of  new  words  and  expressions. 
Some  of  these  are  known  to  the  native  Lexicografers 
and  Grammarians;  others  are  explained  by  the  Editors 
of  the  text;  yet  others  must  be  made  out  more  or  less 
precisely  from  the  connection,  or  by  intuition.  There  are 
also,  as  might  be  expected  a  large  number  of  new  proper 
names,  personal  and  geographical.  These  matters  are 
treated  in  Appendix  II. 

The  text,  on  the  whole,  is  not  edited  badly,  tho  the 
Editors  themselves  print  a  long  list  of  corrections.  I 
have  added  some  75  corrections  of  my  own  which,  I  hope, 
will  prove  advantageous  for  a  final  critical  edition,  as 
well  as  for  the  sense  of  the  stories. 

Maurice  Bloomfield. 


INTRODUCTION 


This  essay  is  based  upon  Qri  Bhavadevasiiri's  ParQva- 
natlia  Caritra,  edited  by  Shravak  Pandit  Hargovinddas 
and  Shravak  Pandit  Bechardas  (Qravakapandita-harago- 
vindadasa-becaradasabhyarii  samgodhitam) .  Benares, 
Virasamvat,  2048  (a.  d.  1912).  Professor  Leumann,  in 
his  List  of  Digambara  Manuscripts  in  Strassburg, 
WZKM.  xi,  p.  306,  mentions  an  Oxford  ms.  of  a  ParQva- 
natha  Caritra  by  Sakalakirti.^  A  manuscript  of  the  same 
work  by  the  same  author  is  also  catalogued  by  R.  G. 
Bhandarkar,  in  his  Report  on  the  search  for  Sanskrit 
manuscripts  in  the  Bombay  Presidency  (Bombay,  1887), 
in  the  list  of  Digambara  mss.  (pp.  91-126,  nr.  12).  A  third 
Pargvanatha  Caritra,  by  Udayaviragani,  is  cataloged  by 
Rajendralalamitra,  in  his  Catalog  of  Sanskrit  Manu- 
scripts in  the  library  of  the  Maharaja  of  Bikaner  (Cal- 
cutta 1880),  nr.  1502;  and  a  fourth,  by  Manikyacandra, 
on  pp.  157-164  of  Peterson's  Third  Report  on  search  of 
Sanskrit  Manuscripts  in  the  Bombay  Circle  (Bombay 
1887).  J.  Burgess,  Indian  Antiquary,  ii.  139,  note,  has 
the  following  statement:  ''  It  (namely,  the  ParQvanatha 
Caritra)  was  written  by  '  Briddha  Tapa  Gacha  '  in  Sam- 
vat  1654,  and  occasionally  calls  this  Jaina  by  the  name 
of  Jagannatha. — Delamaire,  Asiat.  Trans,  vol.  i,  pp.  428- 
436."    As  the  Asiatic  Transactions  are  not  accessible,  I 

*  According  to  C.  M.  Duff,  The  Chronology  of  India,  p.  260,  one  Sakala- 
klrti  probably  composed  in  1464  the  Tattvarthasaradipaka ;  cf.  Leu- 
mann's  List,  p.  302.  Sakalaklrti  is  also  author  of  one  of  several  Canti- 
natha  Caritras;  see  Guerinot,  Essai  de  Bibliographie  Jaina,  p.  90,  and  cf. 
pp.  75,  84,  399.  See  also  Weber,  Berlin  Handschriftenverzeichnisse,  vol.  ii, 
pp.  903,  1091-2. 

1 


2  Life  and  Stories  of  Pdrgvandtha 

do  not  undertake  to  appraise  this  statement.  The  name 
given  the  author  (Vrddhatapagacha)  does  not  conform, 
but  there  is  no  reason  why  there  should  not  exist  a  ParQ- 
vanatha  Caritra  of  that  date. 

There  is  also  a  Pargvanatha  Kavya  by  Padmasundara, 
listed  by  Aufrecht  in  his  Catalog  of  the  Bodleian  Library 
nr.  70  (p.  392) ;  and  referred  to  by  Weber  in  his  Berlin 
Handschriftenverzeichnisse,  vol.  ii,  p.  1016,  note  2. 
Bhadrabahu's  Kalpasutra  149-169  contains  a  very  brief 
and  jejune  Life  of  Pargva  which  does  not  touch  upon  the 
dramatic  episode  of  his  relation  to  Kamatha  (Katha, 
Meghamalin)  and  Dharana  (Dharanendra).  And  the  14th 
sarga  of  the  Catrumjaya  Mahatmyam,  in  its  first  97  stan- 
zas, gives  a  brief  account  of  Pargva's  history  which  is 
evidently  based  upon  previous  Caritras;  see  Weber,  in 
the  Abhandlungen  fiir  die  Kunde  des  Morgenlandes,  vol. 
i,  part  4,  pp.  83  ff.  (cf.  pp.  37  ff.) ;  also  J.  Burgess,  Indian 
Antiquary,  xxx,  pp.  302  ff.  For  the  very  secondary 
'  Pargvanatha  Caritram  '  of  the  commentator  Laksmi- 
vallabha  see  beloAv. 

The  Pragasti  describes  Bhavadevasuri's  spiritual  de- 
scent or  pontifical  succession,  beginning,  as  frequently  is 
the  case,  with  Sudharma,  that  disciple  of  Mahavira,  who 
followed  Gautama  Indrabhuti  as  spiritual  leader  of  the 
Jains  after  Mahavira 's  and  Gautama  Indrabhuti 's  death. 
Next  comes  Kalikasuri,  belonging  to  the  Khandillagacha.^ 
In  this  form  the  name  occurs  in  the  list  of  Gurus  in 
Dharmasagaragani's  Gurvavalisutra.^  Since  this  text 
mentions  his  sister,  the  nun  SarasvatT;  his  conquest  of 
King  Gardabhilla;  and  his  connection  with  the  dispute 
about  keeping  the  Paryusana  (Pajjusan),^  Krdikasuri  is 

^  The  name  of  this  Gacha  is  otherwise  unknown.     Is  it  connected  with 
Canclilya  ? 

*  See  Weber,  Handschriftenverzeichnisse,  vol.  ii,  p.   1001. 

*  See  SEE.  xxii.  296  flf. 


Introduction  3 

identical  with  Kalakacarya  or  Kalikacarya  who  lived  453 
years  after  Mahavira.  The  Qrikalakasiiriprabandha, 
fourth  in  the  Prabhavaka  Carita  (pp.  36  ff.),  tells  his 
life ;  see  also  Weber,  Pancadandachattraprabandha,  p.  7, 
note  1  (Berlin  Academy  1877) ;  Jacobi  in  ZDMG.  xxiv. 
247  ff. ;  Leumann,  ibid,  xxvii.  493  ff. ;  Stevenson,  The 
Heart  of  Jainism,  pp.  75  ff. 

The  succeeding  Gurus  are  Vijayasihha,  whose  Pra- 
bandha  is  the  sixth  in  Prabhavaka  Carita  (pp.  69  ff.); 
then  Virasuri,  whose  Prabandha  is  the  twentieth  in  the 
same  collection  (pp.  272  ff.) ;  next  the  MuniQvara  Qriji- 
nadevasuri  (yo  dharmam  aropya  giine  viguddhadhyane- 
suna  moharipum  bibheda) ;  after  that  other  distinguished 
Silris  of  the  name  Qrijinadeva  (gurukrame  punah  qriji- 
nadevakhya  babhiivur  varasiirayah) ;  then  a  teacher 
YaQas  (=  Yagodevasuri) ;  and  finally  Bhavadevasuri 
who  composed  his  work  in  Qripattana  in  ravivigvavarsa 
1312. 

Judging  from  the  unitarian  character  of  the  Pargva 
legend,  systematic  accounts  of  his  pre-births  and  life, 
such  as  are  likely  to  be  given  in  the  unpublished  Pargva 
Caritras  listed  above,  probably  do  not  diverge  greatly. 
The  following  story  of  ParQva's  pre-births  and  life  is 
based  on  Bhavadevasuri 's  published  '  History,'  and  a 
small  prose  Sanskrit  account,  incorporated  in  Laksmi- 
vallabha's  commentary  to  the  Uttaradhyayana-Sutra 
(Calcutta,  Samvat  1936  =  a.  d.  1878),  pp.  682,  line  7  to 
688,  last  line.  This  version  also  styles  itself  Pargvanatha- 
caritram.  Since  it  differs  somewhat  from  Bhavadeva- 
suri, it  is  likely  to  be  derived  from  one  of  the  other 
Pargva  Caritras,  but  the  differences  are  not  such  as  to 
change  the  character  of  the  story  as  a  whole.  The  two 
accounts  are  hereafter  designated  as  Bh  and  L. 

The  story  opens  in  the  city  of  Potana,  where  rules 


4  Life  and  Stories  of  Pdrgvanatha 

under  magnificent  auspices  King  Aravinda  with  his  wife 
Dharani.  Aravinda  has  a  Purohita,  Vigvabhnti,  whose 
wife,  Anuddhara,^  bears  him  two  sons  Kamatha  and  Ma- 
rubhuti.*^  Kamatha  has  for  wife  Varuna;  Marubhuti's 
spouse  is  Vasumdhara.  Vi§vabhuti  retires  from  active 
life  to  pious  contemplation,  dies,  and  goes  to  heaven,  fol- 
lowed there  by  his  desolated  widow,  Anuddhara.  Kamatha 
and  Marubhuti  remain  behind,  sorrowing  for  their  par- 
ents. A  great  Sage,  Harigcandra,  preaches  the  Law  to 
such  purpose,  that  Marubhuti  is  weaned  from  all  terres- 
trial attachments  and  becomes  a  disciple,  whereas  Ka- 
matha, whose  heart  is  not  pierced  by  the  Sage's  instruc- 
tion, remains  a  slave  of  his  passions.  Owing  to  Maru- 
bhuti's abstention,  his  wife,  Vasumdhara,  lives  in  en- 
forced chastity,  and  becomes  love-mad.  For  a  time  she 
repels  Kamatha 's  advances,  but  finally  submits  to  his 
unbridled  lust.  Blinded  by  love,  they  live  in  incestuous 
adultery.  Varuna,  Kamatha 's  wife,  observing,  reports 
the  affair  to  Marubhuti.  Whereupon  he  goes  to  a  distant 
village,  returns  in  the  guise  of  a  holy  beggar,  and  asks 
Kamatha  for  shelter.  Kamatha  permits  him  a  nook  in 
his  house,'^  so  that,  while  pretending  sleep,  he  becomes 
witness  to  the  misconduct  of  his  brother  with  his  own 
sister-in-law.  He  reports  the  affair  to  King  Aravinda, 
just  but  stern  monarch.  The  King  has  Kamatha  mounted 
upon  an  ass,  marked  with  many  insignia  of  shame,  and 
expelled  from  the  city. 

Kamatha,  disgraced,  deprived  of  wealth  and  relatives, 
roams  solitarily  in  the  forest,  broods  revenge,  and  bides 
his  time.  He  happens  upon  a  hermitage  in  the  forest, 
takes  sacred  vows,  and  practices  asceticism  upon  a  moun- 

"L:   Anudarl. 

•First  pre-birth  of  the  pair. 

'  For  Bh.'s  grhakone  L,  has  caturhastamadhye. 


Introduction  5 

tain.  In  the  mean  time  Marubhtiti  becomes  despondent, 
because  of  the  dire  retribution  he  has  brought  upon  his 
brother.  Even  tho  restrained  by  King  Aravinda,  he  goes 
to  the  forest  to  conciliate  Kamatha.  Throwing  himself 
upon  his  knees,  he  begs  forgiveness,  but  Kamatha  takes 
up  a  stone,  and  with  a  single  blow  crushes  his  brother's 
head,  and,  with  it,  his  own  sacred  vows.  While  in  pain 
from  that  mortal  blow  Marubhuti  harbors  distressing 
thoughts  (artadhyana).  As  result,  he  is  reborn  as  a  wild 
elefant,^  leader  of  a  herd  in  the  Vindhya  mountains. 
Varuna,  Kamatha 's  wife,  blind  with  fury,  also  dies,  is 
reborn  as  a  she-elefant,  and  becomes  his  mate.  Wildly 
they  roam  together  in  the  forest. 

King  Aravinda,  living  on  the  pinnacle  of  worldly  pleas- 
ures, one  day  contemplates  a  great  storm.  In  the  manner 
of  a  Pratyekabuddha,^  he  is  reminded  by  the  breaking  of 
the  clouds  of  the  perishableness  of  all  things  in  the  sam- 
sara,  and  decides  to  abandon  the  world.  He  takes  vows 
with  a  teacher,  and  wanders  alone  thru  towns  and  villages. 
In  the  course  of  these  wanderings  he  succeeds  in  con- 
verting to  the  faith  of  the  holy  Jina  Saints  the  merchant 
Sagaradatta,  head  of  a  caravan.  Going  on  his  way,  Saga- 
radatta  comes  to  the  spot  where  the  elefant  chief  (Maru- 
bhuti) is  in  the  habit  of  disporting  himself  with  his 
females.  While  he  is  camping  on  the  banks  of  a  lake,  the 
elefant  comes  there  to  drink,  and  proceeds  to  attack  his 
caravan,  slaying  and  dispersing.  Aravinda 's  spiritual 
insight  tells  him  that  the  time  to  enlighten  the  elefant 

'  Second  pre-birth  of  the  Marubhtiti  soul. 

°  The  meaning  of  this  word  is  probably  '  enlightened  by  some  particular 
thing,  circumstance,  or  occurrence,'  as  is  the  case  each  time  in  the  Jain 
legends  about  the  four  kings  in  Jacobi's  Ausgewiihlte  Erzahlungen  in 
Maharastri,  pp.  34  ff.;  cf.  Jatakas  378,  408.  The  word  is  rendered  other- 
wise by  translators  and  lexicografers. 


6  Life  and  Stories  of  Pdrgvanatha 

has  come.  He  places  himself  in  kayotsarga  posture/*^ 
and  reverently  approaches  him.  Aravinda  reminds  him 
of  his  former  high  estate  as  Marubhtiti,  and  bids  him 
desist  from  his  mad  folly.  Marubhuti,  remembering  his 
former  existence,  reverently  signifies  with  his  trunk  that 
his  faith  is  restored.  Whereupon,  after  Aravinda  has 
retired,  the  elefant  lives  piously  on  sun-warmed  water 
and  dry  leaves,  repenting  his  career  of  fright  and  de- 
struction. 

In  the  mean  time,  Kamatha,  unchastened  even  by  his 
murder  of  Marublmti,  loathed  of  men,  dies  in  a  troubled 
state  of  soul,  and  is  reborn  as  a  kurkuta-serpent.^^  Kill- 
ing or  endangering  all  living  beings,  he  infests  the  forest, 
and  finally  bites  the  elefant  Marubhuti,  who  then  dies 
while  contemplating  the  Law  (dharmadhyana),  to  be 
reborn  as  a  god  in  the  Sahasrara  heaven.^^  The  kurkuta- 
serpent  (Kamatha)  on  its  death,  is  reborn  as  a  hell- 
dweller  in  the  Pancamavani  hell,^^  suffering  the  tortures 
of  that  hell. 

On  the  Vaitadhya  mountain  stands  the  sumptuous  city 
of  Tilaka,  ruled  by  the  Vidyadhara  king  Vidyudgati  with 
his  queen  Tilakavati.^*  The  soul  of  the  elefant  falls  from 
the  eighth  Kalpa,  to  be  reborn  as  prince  Kiranavega.^^ 

*" '  Relaxation  of  the  body  ' :  '  The  ascetic  stands  immovable,  his  arms 
held  stiffly  downward,  his  knees  pressed  together,  his  feet  four  fingers' 
length  apart;  his  toes  stretched  forward.'  So  according  to  R.  G.  Bhandar- 
kar,  Report  on  the  search  for  Sanskrit  Manuscripts,  1887-91,  p.  98  note. 
The  word  is  rendered  '  statuesque  posture '  by  Tawney  in  his  Translations 
of  Kathakoga,  p.  54,  and  Prabandhacintamani,  p.  137;  '  hockende  stellung,' 
Jacobi,  Ausgewahlte  Erziihlungen,  vocabulary,  under  kaussagga.  Steven- 
eon,  The  Heart  of  Jainism,  p.  250,  describes  the  '  kausagga  '  position,  as 
with  legs  crossed  and  hands  in  lap;   cf.  also  p.,  267. 

"  Second  pre-birth  of  the  Kamatha  soul. 

"  Third  prenbirth  of  the  Marubhuti  soul. 

**  Third  pre-birth  of  the  Kamatha  soul. 

^  Called  Kanakatilaka  in  L. 

"  Fourth  pre-birth  of  the  Marubhuti  soul. 


Introduction  7 

Vidyudgati,  taking  the  vow,  makes  over  his  kingdom  to 
Kiranavega.  Kiranavega  also,  in  time,  turns  from  con- 
cerns of  the  body  to  those  of  the  soul,  and  makes  over  the 
kingdom  to  his  son  Kiranatejas.  Kiranavega  goes  to 
Puskaradvipa,  and  passes  some  time  in  penance  on  the 
mountain  of  Vaitadhya  in  company  with  an  image  of  the 
Jina.  The  soul  of  the  kurkuta-serpent  is  reborn  as  a 
great  serpent  (mahahi).^^  Owing  to  their  prenatal  hos- 
tility the  serpent  bites  Kiranavega,  who  dies  forgivingly, 
and  is  reborn  as  a  god  in  Jambudrumavarta.^^  The  ser- 
pent is  burned  by  a  forest-fire,  and  goes  to  the  Dhuma- 
prabha  hell.^^ 

The  soul  of  the  former  Kiranavega,  in  due  time,  falls 
from  its  high  estate,  and  is  reborn  as  Prince  Vajranabha, 
son  of  LaksmivatT,^*^  queen  of  Vajravirya,  king  of  Qu- 
bhamkara.-*^  He  grows  into  every  bodily  and  mental  per- 
fection, so  as  to  become  fit  mate  for  Vijaya,  daughter 
of  King  Candrakanta  of  Badgadega.  While  still  heir- 
apparent,  Vajranabha,  together  with  an  infidel  cousin  of 
his,  Kubera,  is  converted  by  the  sage  Lokacandra.  His 
father.  King  Vajravirya,  retires  from  the  world;  Vaj- 
ranabha, after  him,  rules  piously  and  righteously  with  his 
queen  Vijaya,  who  presents  him  with  a  son,  Cakrayudha. 
Vajranabha,  in  turn,  has  misgivings  as  to  stability  of 
the  world  and  its  attractions;  appoints  Cakrayudha  his 
successor;  takes  the  vow  with  the  Jina  Ksemariikara; 
and  wanders  as  a  mendicant  to  Sukachavijaya.  In  the 
mean  time  the  soul  of  the  serpent,  returning  from  hell, 

"  Fourth  pre-birth  of  the  Kamatha  soul. 
"  Fifth  pre-birth  of  the  Marubhuti  soul. 

"  Fifth  pre-birth  of  the  Kamatha  soul.    L.  calls  this  stage,  paficamaprthi- 
vinaraka. 

"  L.  corruptly,  aksimatayfi  bharyayah. 
•"  Sixth  pre-birth  of  the  Marubhuti  soul. 


8  Life  and  Stories  of  Pdrgvandtha 

is  reborn  as  a  wild  Bhilla,  Kurangaka,-^  infesting  the 
mountain  Jvalana.  As  Vajranabha  happens  to  be  present 
there  in  kayotsarga  posture,  Kurangaka,  out  of  prenatal 
hatred,  hits  him  with  an  arrow.  Vajranabha,  tho  struck 
fatally,  remains  free  from  evil  thought,  merely  remark- 
ing that  he  had  been  killed  by  the  soul  of  the  Bhilla  in  a 
former  existence.  He  is  reborn  as  a  god,  Lalitanga.^^ 
Kurangaka,  when  he  dies,  goes  to  the  Saptamavani  hell.^^ 
The  soul  of  Vajranabha  falls  from  heaven  and  enters 
the  womb  of  Sudargana,  wife  of  King  Vajrabahu^^  of 
Surapura.  The  queen  dreams  the  fourteen  great  dreams 
which  augur  the  birth  of  a  Cakravartin  (emperor).  In 
due  time  a  son,  Suvarnabahu  -^  is  borne ;  he  grows  up 
with  every  accomplishment.  The  king  takes  the  vow, 
leaving  the  kingdom  to  his  son.  One  day  Suvarnabahu 
is  carried  off  by  a  horse  of  inverted  training  to  a  her- 
mitage, where  he  meets  a  royal  maiden  and  her  com- 
panion, quite  in  the  manner  of  the  Qakuntala  story.  He 
carries  away  with  him  this  maiden,  Padma,  daughter  of 
Ratnavali,  widow  of  the  Vidyadhara  king  of  Ratnapura, 
and  becomes,  by  the  aid  of  his  wife's  Vidyadhara  rela- 
tives, a  Cakravartin.  In  time  he  is  converted  by  the 
Tirthariil^ara  Jagannatha.  One  day,  as  he  stands  with 
a  Jain  image  in  the  forest  of  Ksiragiri,  he  is  attacked  by 
a  lion,  inhabited  by  the  soul  of  the  Bhilla  Kurangaka, 
reincarnated  in  the  lion's  body,-®  after  leaving  hell.  He 
dies  forgivingly;  is  reborn  as  a  god  in  the  Mahapra- 

^  Sixtli  pre-birth  of  tlie  Kamatha  soul. 
^  Seventh  pre-birth  of  the  Marubhuti  soul. 
^Seventh  pre-birth  of  the  Kamatha  soul. 
"*!>.  Kulicabahu. 

*"  Eighth  pre-birth  of  Marubhuti  soul.     In  L.  the  boy  is  named  Kana- 
kaprabha. 
^'  Eighth  pre-birth  of  the  Kamatha  soul. 


Introduction  9 

bhavimana  heaven  f^  but  the  lion,  at  his  own  death,  goes 
to  the  fourth  hell^^ 

The  soul  of  Marubhuti,  after  having  passed  thru  nine 
existences  as  high-born  man  or  god,  finally  is  reincarnated 
in  the  womb  of  Vamadevi,  queen  of  the  mighty  Iksvaku 
king,  AQvasena  of  Varanasi.  The  events  of  this  incar- 
nation are  described  in  the  fifth  sarga  of  our  text  with  a 
degree  of  minuteness  that  reminds  one  of  the  Buddhology 
on  the  one  hand,  and  of  Mahavira's  birth  on  the  other 
hand.  Not  only  the  court  of  Benares,  but  also  the  entire 
Jaina  Olympus  is  joyously  interested  in  the  gestation, 
birth,  growth,  and  education  of  the  future  Lord  of  the 
World.  Because  the  pregnant  queen  had  seen  in  a  trou- 
bled night  a  serpent  by  her  side  (parQvatah),  therefore 
he  is  called  ParQva.  In  accordance  with  a  profesy  he 
marries  Prabhavati,  the  perfect  daughter  of  Prasenajit, 
king  in  Kugasthala.  But,  in  order  to  fulfill  this  item  of 
his  destiny,  he  must  first  convert  a  truculent  rival  for 
Prabhavatl's  hand,  Yavana,  king  of  Kaliiiga. 

In  the  mean  time  the  soul  of  the  lion,  the  Kamatha 
soul,  is  reborn  as  Katha,-^  son  of  a  Brahman,  named 
Rora.  Owing  to  the  death  of  his  parents,  he  is  brought 
up  by  charity;  carries  on  a  miserable  existence  begging 
from  house  to  house,  shy  and  given  to  fear.  Disgusted 
with  life  he  turns  ascetic,  and  subsists  on  the  roots  of 
plants. 

One  day  ParQva  sees  Katha,  surrounded  by  a  great 

"  Ninth  pre-birth  of  the  Marubhuti  soul. 

^  Ninth  pre-birth  of  the  Kamatha  soul. 

'°L.  does  not  mention  this  name,  but  substitutes  the  original  eponymic 
Kamatha.  Catrumjaya  Mahatmyam  14.  12  has  Katha,  but  the  variant 
Kamava  points  to  the  alternate  Kamatha.  Evidently  the  two  names  are 
interchangeable.  This  is  the  tenth  pre-birth  of  the  Kamatha  soul,  destined 
in  the  next  birth,  as  the  Asura  Meghamalin,  to  be  converted  to  Parcva's 
belief. 


10  Life  and  Stories  of  Pdrgvandtha 

concourse  of  people,  performing  the  severe  five-fire-pen- 
ance (pancagnitapas).  And  he  sees  that  Katha  has 
thrown  a  great  serpent  into  a  fire-pan  which  stands  upon 
the  fagots  of  the  fire.  He  asks  the  reason  for  this  pitiless 
practice,  inconsistent  with  Kafha's  own  austerities. 
Katha  replies  that  kings  might  understand  elefants  and 
horses,  but  that  sages  alone  understood  religion.  ParQva 
has  the  fire  put  out ;  the  agonized  serpent  comes  out ;  and 
Pargva  makes  his  people  show  honor  to  him.  Absorbing 
the  essence  of  their  worship,  the  serpent  is  reborn  as 
Dharana,  the  wealthy  king  of  the  Nagas  in  Patala,  the 
subterranean  home  of  the  serpents.  Katha,  as  the  result 
of  his  false  practice,  is  reborn  as  an  Asura  by  name  of 
Meghamalin. 

ParQva,  happening  to  see  on  the  wall  of  his  palace  a 
picture  of  the  Arhat,  Nemi,^^  who  had  taken  the  vow 
early  in  life,  decides  to  do  the  same,  and  to  undertake 
the  enlightenment  of  the  world.  Preparatory  to  his  con- 
secration he  distributes  vast  alms.  To  the  songs  and 
music  of  the  people  he  goes  to  a  hermitage  where  the 
very  trees  and  plants  rejoice  over  his  presence.  At  the 
foot  of  an  aQoka-tree  he  renounces  power  and  wealth, 
plucks  out  his  hair,  and,  at  the  age  of  thirty,  obtains  the 
knowledge  due  to  mental  perfection.  He  wanders  from 
place  to  place,  instructing,  and  acclaimed  as  a  Saint. 
While  standing  in  the  forest  of  Kaugambi  in  the  kayot- 
sarga  posture,  the  serpent-king  Dharana  comes  in  great 
state  to  do  him  honor,  performs  a  mimic  representation, 
and  during  three  days  holds  an  umbrella  over  his  head 

^  L.  calls  him  Aristanemi.  This  name  also,  e.  g.,  in  Merutunga's  Upa- 
degacata  or  Mahapurusacarita ;  see  Weber,  Die  Handschriftenverzeichnisse 
der  Kgl.  Bibliothek  zu  Berlin,  ii,  p.  1025.  It  is  in  fact  the  fuller  name  of 
the  22nd  Arhat;  see  Kalpasutra  170  ff.;  Uttaradhyayana  22.  4  fT.  The  two 
names  interchange  in  Jain  literature,  Nemi  being  hypocoristic. 


Introduction  11 

to  protect  him  from  the  sun.  He  wanders  again,  to  many- 
places,  to  find  out  where  dwells  the  enemy  Illusion.  The 
Asura  Meghamfilin  (the  soul  of  Kamatha)  attacks  the 
Lord  Pargva  with  tigers,  elefants,  and  scorpions,  but, 
when  he  shows  no  fear,  they  slink  off,  as  tho  ashamed. 
Meghamalin  then  tries  to  submerge  him  in  the  waters 
produced  by  a  fearful  thunderstorm ;  even  then  the  Lord 
does  not  budge  from  his  place  and  his  pious  meditations. 
Dharana,  finding  out  by  superior  insight  that  Kamatha 
is  attacking  the  Lord,  fashions  by  means  of  his  serpent 
hoods  an  umbrella  over  his  head :  the  Lord  stands  there 
like  a  royal  hahsa  bird,  submerged  in  a  deep  trance, 
retaining  his  equanimity  in  the  face  of  both  Kamatha 's 
attacks  and  Dharana 's  devotion.  Dharana  then  excori- 
ates Meghamalin 's  hatred  of  the  Lord,  pointing  out  that 
he  had  done  him  no  injury,  but  on  the  contrary,  had  saved 
him  from  the  sin  of  burning  up  Dharana  on  the  occasion 
of  his  uncanny  practice.  Meghamalin  then  repents, 
resorts  to  the  Lord,  and  goes  home,  determined  to  devote 
himself  to  piety.  Thus  ends  the  drama  of  the  persecution 
of  the  soul  of  Marubhiiti  by  the  soul  of  Kamatha,  carried 
on  thru  ten  existences. 

Then  ParQva  returns  to  his  native  city  of  KaQi  (Vara- 
nasi),  where  he  reaches  the  state  of  Kevalin  with  all  its 
supernatural  powers.  His  father,  Agvasena ;  his  mother, 
Vama ;  and  his  wife,  PrabhavatT,  come  out  to  honor  him ; 
Agvasena  sings  a  hymn  in  his  praise.  Pargva  continues 
to  wander  and  preach,  until  he  realizes  that  Nirvana  is 
at  hand.  He  then  goes  to  the  Sammeta  mountain,  and 
practices  a  month's  asceticism.  He  attains  to  various 
forms  of  spiritual  refinement,  up  to  the  point  when  his 
karma  is  destroyed.  He  dies  and  reaches  the  summit  of 
heaven.  Qakra  bathes  the  body  with  the  fluid  of  the 
ocean  of  milk,  and  adorns  him  with  divine  jewels.    The 


12  Life  and  Stories  of  Pdrgvandtha 

gods  place  his  body  upon  a  pyre  of  sandal,  and  pour  fra- 
grant substances  upon  it.  Cloud-youths  (meghakuma- 
rakah)  quench  the  pyre.  Over  the  bones  of  the  Lord  the 
gods  erect  a  jewel  stupa,  and  then  disperse  to  their  vari- 
ous homes. 

In  the  present  ParQvanatha  Caritra  the  accounts  of  the 
pre-births,  birth,  life,  and  nirvana  of  the  Saint,  being  the 
frame  of  the  Caritra,  are  interrupted  by  fiction  episodes 
which  make  up  the  bulk  of  the  work.  It  will  be  conveni- 
ent to  assemble  here  in  succession  the  passages  which 
deal  with  Pargva  himself,  including  the  account  of  his 
pre-births : 

1.    17-60 :    Story  of  the  brothers  Kamatha  and  Maru- 

bhuti. 
1.    670-797 :    The  enmity  between  Kamatha  and  Maru- 

bhiiti. 

1.  815-885 :    The  enmity  between  Kamatha  and  Maru- 

bhuti,  concluded. 

2.  1-51 :   King  Kiranavega. 

2.  1027-1065:   Kiranavega 's  conversion  and  death. 

3.  1-104:    King   Vajranabha   and   his   infidel   cousin 

Kubera. 

3.  1034-1108:    Conversion  of  both,  and  death  of  Vaj- 

ranabha. 

4.  1-161:    Cakravartinship   of   Suvarnabahu  and  his 

death. 

5.  1-254 :    Early  life  of  the  Arhat  ParQvanatha. 

6.  1-149 :    Marriage  and  later  life  of  the  Arhat  ParQ- 

vanatha. 
6.    166-213:    Life  of  Par§vanatha,  continued:   Megha- 

malin's  attack  and  conversion. 
6.    214-279:  Life  of  Pargvanatha,  continued:  Sermon 

on  the  four-fold  dharma. 


Introduction  13 

6.  1343-1360 :  Life  of  Pargvanatlia,  continued. 

7.  1-7:    Life  of  ParQvanatha,  continued. 

7.  826-838;    Life  of  Pargvanatlia,  continued. 

8.  358-393:    Life    of    Pargvanatha,    concluded.      His 

nirvana. 

-R"  tP  "rr 

The  prenatal  history  of  Par§va  (Marubhuti)  and  Ka- 
matha  represents  a  type  of  fiction  in  which  a  pair  of 
souls  are  held  in  relation  to  one  another  by  the  tie  of 
love  or  hatred,  thru  a  succession  of  parallel  births.  Pro- 
fessor Leumann  has  elaborated  the  story  of  Citta  and 
Sambhuta  (the  Prakrit  Bambhadatta  story)  in  two  ar- 
ticles in  vols.  V  and  vi  of  the  Vienna  Journal  of  Oriental 
Studies.  Here  a  pair  of  fond  souls  pass  thru  successive 
existences,  until,  in  the  end,  one  of  them  makes  an  abor- 
tive attempt  to  save  the  other  from  perdition.  A  faint 
suggestion  of  the  same  motif  is  found  in  the  story  of 
Brahmadatta,  Kathas.  3.  27  ff. ;  114.  17  ff.  An  impressive 
example  of  hatred  in  successive  births  is  contained  in  the 
story  of  Sanatkumara  (Prakrit  Sanaihkumara)  in  Parg- 
vanatha  Caritra  6.  1011  ff. ;  KathakoQa,  pp.  31  ff. ;  and 
Devendra's  Prakrit  version:  ^^  King  Vikramayagas  falls 
in  love  with  Visnugri,  beautiful  wife  of  the  merchant 
Nagadatta.  The  king's  jealous  wives  kill  her  by  sorcery. 
The  king  is  grieved  to  the  point  of  madness,  until  his 
chief  men  show  him  the  festering,  evil-smelling  body  of 
Visnu§ri.  He  turns  ascetic,  is  reborn  in  heaven,  falls 
thence,  and  is  born  again  as  the  merchant  Jinadharma. 
In  the  mean  time  Nagadatta,  dying  in  sore  affliction,  is 
reborn  as  the  Brahman  Agnigarman.  Agnigarman,  hav- 
ing turned  ascetic,  wanders  to  Rajagrha,  the  city  of  King 
Naravahana.    There  also  arrives  Jinadharma.    Agnigar- 

"  See  Jacobi,  Ausgewiihlte  Erziihlutigen,  pp.  20  flf. 


14  Life  and  Stories  of  Pdrgvandtha 

man  sees  him,  and,  goaded  on  by  his  prenatal  enmity, 
says  to  the  king:  '  Sire,  if  I  may  be  allowed  to  eat  a 
pudding  of  rice  and  milk  oif  the  back  of  this  merchant, 
I  will  break  my  fast,  but  not  otherwise.'  The  ascetic 
eats  from  a  red  hot  dish  placed  on  the  back  of  Jina- 
dharma ;  when  the  meal  is  finished,  the  dish  is  wrenched 
from  his  back  together  with  blood,  sinews,  flesh,  and  fat. 
But  the  victim  bears  patiently  the  fruit  of  his  actions  in 
a  former  life,  turns  ascetic,  and  is  reborn  as  Indra.  Agni- 
carman  is  reborn  as  Airavana,  the  elef ant  on  which  Indra 
rides.  The  latter  falls  from  that  position  and,  after  vari- 
ous animal  rebirths,  comes  into  existence  again  as  the 
Yaksa  Asita.  Indra,  too,  falls,  to  be  reborn  as  the 
emperor  Sanatkumara.  The  two  finally  meet  in  a  great 
combat,  in  which  the  Yaksa  is  conquered,  but,  being  im- 
mortal, his  final  discomfiture  takes  the  form  of  flight. 

The  Prakrit  Samaraiccakaha  and  its  Sanskrit  digest, 
Pradyumnasuri's  Samaraditya  Sarhksepa,  deal  with  nine 
existences  (bhava)  of  the  Prince  Gunasena  and  the  Brah- 
man Agni§arman.  In  each  of  these  the  soul  of  Agnigar- 
man  is  controlled  by  hatred  of  the  soul  of  Gunasena,  and 
in  each  existence  the  reincarnation  of  Gunasena  is  de- 
stroyed by  that  of  Agni^arman,  until  Gunasena  reaches 
final  emancipation. 

Anent  Dhammapada  291  ('  Not  hatred  for  hatred  '), 
Buddhaghosa's  Dhammapada  Commentary,  21.  2,  tells 
how  a  girl  eats  the  eggs  of  a  hen,  whereupon  the  hen 
prays  that  she  may  be  reborn  as  a  Raksasi,  or  ogress,  fit 
and  able  to  devour  the  children  of  her  enemy.  In  500  suc- 
cessive existences  they  return  hatred  for  hatred.  In  time 
the  girl  is  reborn  as  a  young  woman  of  Savatthi,  and 
the  hen  is  reborn  as  an  ogress.  The  ogress  devours  two 
children  of  the  young  woman,  and  is  about  to  seize  the 
third,  when  the  young  woman  seeks  refuge  in  the  monas- 


Introduction  15 

teiy.    The  Buddha  admonishes  them  to  return  good  for 
evil.32 

In  KathakoQa,  pp.  8  ff.,  two  Brahmans,  Devadharma 
and  Devagarman,  obtain  two  urns  of  gold,  which  they 
agree  to  bury  on  the  bank  of  a  river,  and  then  seek  more 
wealth.  Coming  to  a  well,  the  elder  brother  tells  the 
younger  to  see  if  there  is  water,  pushes  him  over  while  he 
is  looking,  but  is  himself  also  dragged  in  by  the  younger. 
They  both  perish ;  are  reborn  as  pairs  of  animals,  until,  in 
their  fifth  birth,  they  again  rise  to  the  position  of  Brah- 
man brothers.  Whenever  they  come  over  the  spot  where 
the  two  urns  are  buried,  they  fall  to  quarreling,  but  at 
home  they  are  on  the  best  of  terms.  A  Saint  explains  the 
phenomenon  as  due  to  their  prenatal  quarrel,  whereupon 
they  are  converted,  die,  and  go  to  the  world  of  the  gods. 

In  addition  to  '  successive  birth  in  pairs  '  the  story 
exploits  another  well-established  fiction  motif,  namely 
*  hostile  brothers.'  The  last  illustration  contains  both 
motifs.  The  motif  '  hostile  brothers  '  begins  with  Ma- 
habh.  1.  209.  1  ff. :  Two  brothers,  Sunda  and  Upasunda, 
obtain  thru  ascetic  practices  control  of  the  world.  Brah- 
man grants  them  immunity  from  death,  except  at  one 
another's  hands.  They  proceed  to  drive  the  gods  from 
heaven,  and  to  extirpate  the  Brahmanical  caste.  Vigva- 
karman  fashions  a  woman,  Tilottama,  so  entrancing  that, 
at  the  sight  of  her,  Sthanu  Mahadeva  develops  four  faces, 
and  Indra  a  thousand  eyes.  The  two  brothers,  as  soon 
as  they  see  Tilottama,  both  fall  in  love  with  her,  and  slay 
one  another  as  the  result  of  their  rivalry.^^ 

*"  See  Burlingame,  in  the  Introduction  to  his  Translation  of  this  work, 
p.  127. 

"This  story  is  repeated  in  Kathas.  15.  135  flF.  (45.  382),  and  retold  of  a 
pair  of  Asuras,  Ghanta  and  Niffhanta,  Kathas.  121.  229.  Tawney,  in  a  note 
to  his  Translation  of  Kathasaritsagara,  vol.  ii,  p.  629,  draws  attention  to 


16  Life  and  Stories  of  Pdrgvandtha 

In  ParQvanatha  4.  53  ff.,  at  the  cleatli  of  the  king  of 
Eatnapura,  his  two  sons  quarrel  over  the  succession,  so 
that  the  widowed  queen  Eatnavali  finds  it  advisable  to 
take  her  daughter  Padma  for  safety  to  the  hermitage  of 
her  uncle  Galava.  Similarly  in  Dharmakalpadruma  ii, 
the  princes  Qura  and  Vira  fight  for  the  sovereignty  of 
KauQambI,  so  that  their  sister  Jayamala  has  to  be  placed 
in  safety  with  her  uncle,  King  Candraketu  of  Eatnapura. 
In  Par§vanatha  6.  280  ff.  the  destiny  of  two  princes,  Vi- 
jaya  and  Candrasena  is  determined  by  their  hostility. 

In  Ealston's  Tibetan  Tales,  p.  279,  two  princes,  the 
older  Ksemamkara,  the  younger  Papamkara,  go  on  an 
expedition  to  a  jewel  island,  fill  their  ship  with  jewels, 
but  are  shipwrecked.  They  get  to  shore;  Papamkara 
robs  Ksemamkara  of  jewels  which  he  has  fastened  to  his 
girdle,  puts  out  his  eyes  with  a  thorn,  and  leaves  him  on 
the  shore.  Papamkara  returns  home,  succeeds  to  the 
throne,  and  is  desired  for  son-in-law  by  a  neighboring 
king  who  had  previously  offered  his  daughter  to  Kse- 
mamkara. The  daughter  refuses,  and  asks  for  a  sva- 
yamvara.  Ksemamkara,  now  a  blind  vagabond  musician, 
stands  at  the  svayaihvara,  to  one  side.  The  princess 
throws  the  garland  upon  him,  thus  marrying  him  to  the 
remonstrances  of  the  people.  Thru  saccakiriya  ^^  ('truth 
declaration  ')  Ksemamkara  regains  his  sight,  and  is  re- 
instated as  rightful  heir  to  the  throne. 

*     *     * 

As  regards  other  versions  of  the  Par§va  legend,  the 
Qatruihjaya  Mahatmyam  (14.  1-97)  treats  Par§va's  life 
briefly,  but  in  essential  accord  with  our  Caritra  account. 

the  story  of  Otus  and  Ephialtes   (Preller's  Griechische  Mythologie,  vol.  i, 
p.  81),  and  cites  Grohmann's  Sagen  aus  Bohmen,  p.  35. 

^  For  this  important  motif  see  Burlingame,  '  The  Act  of  Truth,'  JRAS., 
1917,  p.  449. 


Introduction  17 

It  omits,  however,  all  pre-births,  beginning  with  his  de- 
scent from  the  Pranata  Kalpa  (Caritra  5.  29).  This  text, 
however,  alludes  to  the  enmity  of  Pargva  and  Katha 
(Kamatha)  during  the  course  of  ten  prebirths  and  birth 
(14.  42,  dagabhavaratih  Kathasurah).  There  are  minor 
differences ;  e.  g.  Prabhavati,  Par§va's  wife,  is  the  daugh- 
ter of  a  King  Naravarman,  instead  of  Prasenajit,  Nara- 
varman's  son  (Caritra  5.  145  ff.).  But,  in  general,  per- 
sonal as  well  as  geographical  references  agree  with  those 
of  the  present  text. 

The  Kalpasutra  (149  ff.)  not  only  disregards  the  pre- 
natal history  of  the  Saint,  beginning  with  his  descent 
from  the  Pranata  Kalpa,  but,  furthermore,  omits  all 
reference  to  Kamatha  (Katha)  and  the  serpent  king 
Dharana.  We  may  suspect  that  Kamatha  has  a  histori- 
cal kernel,  being  some  sectarian,  hostile  to  Pargva's  Jina 
doctrine.  The  Kalpasutra  agrees  with  the  Caritras  as 
to  his  birth-place,  Benares,  and  his  family:  his  father 
King  Agvasena;  his  mother  Vama  (Vamadevi).^^  The 
story  of  his  marriage  to  Prabhavati,  daughter  of  Pra- 
senajit, king  of  KuQasthala,  is  ignored  in  the  Kalpasutra, 
but  it  is  stated  that  he  lived  thirty  years  as  a  house- 
holder ;  more  precisely  the  Caritra,  6.  105 ;  8.  377,  has  it 
that  he  was  thirty  years  old  when  his  niskramana  took 
place.  The  Kalpasutra  points  out  at  the  beginning  of  its 
sketch  that  the  five  most  important  moments  of  ParQva's 
life  happened  when  the  moon  was  in  conjunction  with 
the  asterism  Vigakha.  Any  suspicion  that  this  state- 
ment is  artificially  systematic  passes  away  in  the  light 
of  Par§vanatha  Caritra  5.  30,  43;  6.  108,  217;  8.  370, 
where  are  described,  in  order,  the  Saint's  conception; 
his  birth ;  his  wandering  out  into  houselessness  and  pluck- 

"Pargva  has  the  metronymic  Vameya  in  5.  106. 
2 


18  Life  and  Stories  of  Pdrgvandtha 

ing  out  his  hair ;  his  attainment  to  the  state  of  Kevalin ; 
and  his  final  salvation.  All  authorities  agree  explicity  as 
to  this  chronology;  they  also  state  that  Pargva  lived  a 
hundred  years :  Kalpasiitra  168 ;  Qatrumjaya  Mahatmy- 
am  14.  96 ;  Caritra  8.  377.  The  texts  agree  that  the  chief 
of  Pargva's  Qramana  following  was  the  Ganabhrt  Arya- 
datta;  see  Kalpasiitra  161;  Catruriijaya  Mahatmyam  14. 
68  ^® ;  Caritra  6.  1352 ;  7.  1 ;  the  systematized  list  of  the 
early  followers  of  Par§va  in  their  total,  as  given  in  the 
Caritra  6.  1352,  1363  differs  a  good  deal  from  that  of 
Kalpasiitra  160  ff. 

In  one  matter  the  Kalpasiitra  does  not  seem  to  be  on 
all  fours  with  an  important  point  of  tradition,  or,  at 
least,  is  very  inexplicit.  The  name  of  the  Saint,  Par§va, 
'  Side,'  is  explained  irrelevantly  in  the  Kalpasiitra,  but 
the  Commentator  remarks  that  the  name  was  given  him 
because  his  mother,  before  his  birth,  while  lying  on  her 
couch,  saw  in  the  dark  a  black  serpent  crawling  about. 
This  accords  with  the  other  authorities,  especially  our 
Caritra  5.  125,  126:  '  While  the  Saint  was  in  his  mother's 
womb,  she  saw  by  night,  tho  it  was  dark,  a  serpent  mov- 
ing about.  At  once  she  told  her  husband,  who  bore  it  in 
mind,  decided  that  the  serpent  was  the  embryo's  power 
(garbhasya  prabhavah),  and,  therefore,  named  his  son 
ParQva. '  ^^  Now  it  is  worth  while  to  point  out,  in  this 
connection,  that  serpent  lore  or  mythology  figures  to  an 
extraordinary  extent  in  the  ParQva  legend.  Jain  tradi- 
tion, especially  iconografic  tradition,  assigns  to  each  Ar- 
hat  or  Tirthamkara  two  attendant  geniuses,  or  servitors ; 
see  of  recent  literature,  J.  Burgess  in  the  Appendix 
to  his  Translation  of  Biihler's  Indian  Sect  of  the  Jainas, 

**  This  text  mentions  ten  unnamed  Suris,  led  by  Aryadatta. 

^'  On  name-giving  in  deference  to  a  dream  see  additional  note  10,  on  p.  189. 


Introduction  19 

pp.  66  ff. ;  Stevenson,  Heart  of  Jainism,  p.  313.  In  our 
Caritra,  7.  827  ff.,  Pargva's  servants  are  described  verb- 
ally :  ^^  '  A  black,  four-armed  Yaksa,  ParQva  by  name, 
who  was  born  at  that  Tirtha,  who  carried  as  an  umbrella 
the  hood  of  a  cobra,  who  had  the  mouth  of  an  elefant, 
who  had  a  tortoise  as  chariot,  who  held  an  ichneumon 
and  a  serpent  in  his  two  right  arms,  bhaktah  parQve 
'  bhavad  vibhoh  (became  a  devotee  at  the  side  of  the 
Lord).'  According  to  Hemacandra,  Abhidhanacinta- 
mani  43,  ParQvanatha  has  a  servant  bearing  his  own 
name.  This  is  the  Qvetambara  view  of  Pargvanatha's 
male  attendant;  see  particularly.  Burgess,  Indian  Anti- 
quary, xiii.  276. 

According  to  another  tradition,  current  among  the 
Digambaras,  ParQva's  male  attendant  is  the  serpent- 
prince  Dharana  (Dharanendra)  whom  Pargva  saver 
from  the  cruelty  of  Kamatha  or  Katha  (see  6.  50-68) ;  cf. 
Burgess,  Indian  Antiquary,  xxxii,  pp.  459-464.  The 
ParQva  group  reproduced  there  shows  Dharanendra  (rid- 
ing on  a  tortoise).  Burgess  remarks  on  p.  463:  ^  Among 
the  Digambara  Jainas  in  the  Kanarese  district  in  South- 
ern India,  there  appear  to  be  differences  in  the  icono- 
graphy, especially  of  the  attendant  Yaksas  and  goddesses 
(Yaksinis),  compared  with  that  of  the  Cvetambaras,  as 
described  by  Hemacandra. '  Of  course,  the  present  Cari- 
tra text  takes  the  Qvetambara  view. 

ParQva's  female  attendant,  or  Yaksini,^^  is  named 
Padmavatl.  She  is  described  in  our  Caritra  7.  828  as 
golden-complexioned ;  of  distinguished  might;  having  a 
kurkuta-serpent  as  chariot;  holding  in  her  two  right 
hands  a  lotus  and  a  noose,  in  her  two  left  hands  a  fruit 

^  This  is,  as  far  as  I  know,  the  first  verbal  description  published. 
*' Such  female  divine  aids  are  known  familiarly  in  Jaina  literature  as 
Casanadevi,  Casanadevata,  or  Casanasundarl;  see  p.  167  of  this  work. 


20  Life  and  Stories  of  Pdrgvandtha 

and  a  hook ;  cf .  the  figure  of  Padmavati,  sitting  on  a  cock 
(-serpent),  in  Burgess'  reproduction.^*^  The  same  group 
shows  a  serpent  underneath  the  figure  of  ParQvanatha 
himself,  that  being  the  cognizance  or  symbol  of  that  Saint 
thruout  Jaina  tradition.  Par§va's  head  is  covered  with 
seven  cobra  hoods  ^^  in  the  group  mentioned,  as  well  in 
a  statue  of  the  Saint  at  Elura,  reproduced  in  Ferguson 
and  Burgess,  Cave  Temples  of  India,  plate  Ixxxvi. 
[ParQva's  attendants  have  each  five  cobra  hoods  over  their 
heads.  All  this,  together  with  the  role  which  the  Serpent 
King,  Dharana,  plays  in  the  life  of  the  Saint,  Pargva- 
natha  Caritra  6.  50  ff.;  6.  143  if. ;  especially  Dharana 's 
dramatic  part  in  the  final  reconciliation  between  ParQva 
and  Kamatha,  shows  that  the  legend  connects  Pargva 
definitely  with  serpent  mythology.  The  account  of  his 
name  accords  with  this  feature  of  the  Par§va  story.^^ 

There  are  other  minor  points  of  difference  between  the 
Kalpasutra  and  the  Caritra,  but  both  the  precision  and 
the  moderation  observed  by  the  writers  in  the  matter  of 
ParQva's  life  history  warrant  a  settled  tradition  and 
after  all,  perhaps,  a  modicum  of  historical  foundation. 
See  Jacobi,  Indian  Antiquary,  ix.  160  if. ;  Tawney  in  his 
Translations  of  Prabandhacintamani,  p.  133,  note  2; 
KathakoQa,  p.  viii. 

Some  of  the  features  of  the  Pargva  legend  occur  not 
only  in  connected  legends,  but  also  incidentally  in  such 

*"  Burgess'  explanation  (1.  c.)  of  Padmavati's  cognizance  (cihna)  as  a 
harisa  is  not  in  accord  with  the  present  description,  nor  with  his  reproduc- 
tion which  shows  distinctly  a  cock  under  the  figure  of  Padmavati. 

**  The  Ganadharasardhagatakam  of  Jinadattasiiri  speaks  of  Pargva  wear- 
ing nine  serpent's  hoods,  parcvanathanavaphanadharana;  see  Weher,  Ver- 
zeichnisse,  vol.  ii,  p.  982.  Rauhineya  Carita,  stanza  422,  states  distinctly 
that  Dharanendra,  here  called  '  Naga  king  of  Patala,'  covers  him  with 
seven  hoods. 

«Cf.  Oldham,  JRAS.  1891,  pp.  384-386. 


Introduction  21 

texts  as  deal  with,  or  allude  to  the  23d  Arhat.  Thus,  in 
the  Kalyanamandira  Stotra  of  Siddhasenadivakara,^^  the 
congenital  hostility  to  the  Lord  on  the  part  of  Kamatha 
is  alluded  to.  In  stanza  2  Pargva  is  designated  as  kama- 
thasmayadhumaketu,  which  Jacobi,  with  the  aid  of  the 
commentary,  renders  by,  '  verfinsterer  des  liebesgottes  ' 
(Comm.  kamathasmaya  =  smara).  It  seems  to  mean 
primarily,  '  ho  who  clouds  (obscures)  the  smile  of  Ka- 
matha, i.  e., '  changes  his  smile  to  grief,'  or  the  like.  More 
in  accord  with  the  legend  is  stanza  31:  rajahsi  rosad 
utthapitani  kamathena  Qathena  yani  chayapi  tais  tava  na 
natha  hata,  '  the  dust  which  the  rogue  Kamatha  from 
anger  cast  up  did  not  as  much  as  hit  thy  shadow,'  allud- 
ing to  Kamatha 's  (Meghamalin's)  final  efforts  against 
the  Lord,  when  he  attacked  him  with  a  great  storm,  from 
which  he  was  saved  by  the  serpent-king  Dharana.  Again, 
in  the  Kathamahodadhi  of  Somacandra  the  story  of  Ka- 
matha's  unholy  fire-practice  with  the  serpent**  is  told 
briefly,  along  with  Meghamalin's  conversion,  to  wit  (with 
some  corrections) :  varanasyaih  nagaryam  pancagnisa- 
dhanarupam  tapah  Kamathas  tapati  |  anyada  gavaksa- 
sthena  Qrl-Par§vakumarena  tapasapiijavyaprtah  ptirjano 
bahir  dadr§e  avadhina  |  kasthamadhye  prajvalan  bhu- 
jamgag  ca  |  tatra  gatva  prajvalakasthamadhyat  sarpo 
bahir  karsitah  |  namaskaro  dattah  |  sa  (sc.  sarpo)  Dha- 
ranendro  jajiie  |  re  murkha  kim  ajiianam  tapas  tapasi  | 
dayadharmam  na  janasi  'tyadivakyais  tapaso  janasa- 
maksam  dhikcakre  |  svamino  diksagrahananantaram 
kayotsargasthasya  tapasajivo  Meghamali  musalapra- 
manadharabhir  niropasargam  cakara  |  tarn  sahamanasya 
Dharanendraphanamandapadhahsthitasya  svaminah  ke- 

•"  See  Jacobi,  Ind.  Stud.  xiv.  376  flf.  for  this  collection  of  perfervid  bhakta- 
stanzas. 

"Extracted  in  Weber,  Handschriftenverzeichnisse,  vol.  ii,  p.  1102  flf. 


22  Life  and  Stories  of  Pdrgvandtha 

valajnanam  utpede  |  Dharanendrabhayabhito  Megliamali 
prabhupadayor  lagnah  |  mitliya  duhkrtam  dadau. 

Dharana  or  Dharanendra,  king  of  the  serpents,  con- 
tinues a  lively  existence  in  Jain  writings  as  saint  and 
tbaumaturge.  In  Merutunga's  Prabandhacintamani,  p. 
311,  the  king  of  Patala,  Dharanendra,  cures  the  Jain 
doctor  Abhayasuri  by  licking  his  body  with  his  tongue, 
afterwards  showing  him  Stambhanaka,  the  holy  place  of 
Pargva.  In  Kathakoga,  p.  184,  he  saves  King  Cetaka, 
when  he  falls  into  a  well  while  holding  an  image  of  the 
Jina  in  his  hand.  See  also  Weber,  Bhagavati,  p.  211. 
Dharana  continues  in  relation  with  and  is  worshiped  by 
Vardhamana,^^  the  24th  Arhat ;  see  Weber,  Berlin  Hand- 
schriftenverzeichnisse,  vol.  ii,  pp.  991,  1036;  he  is  men- 
tioned together  with  PadmavatI,  ParQva's  Yaksini,  ib. 
1039,  being  the  alternate  of  the  above  mentioned  Yaksa 
(ParQva)  as  attending  genius  of  the  Arhat. 

Many  holy  places  connected  with  Pargva's  career  of 
self-culture  or  evangelism,  as  mentioned  in  this  Caritra, 
seem  to  have  enjoyed  wide  fame  among  the  Jains.  Thus. 
in  6.  140,  and  in  the  first  stanza  of  the  Pragasti  at  the 
end  of  the  book,  Kalikunda,  a  tirtha  on  lake  Kunda,  so 
called,  because  it  was  near  the  Kali  mountain  (kaleh 
kundasya  asannabhavitvat),  is  quoted  Catrumjaya  Ma- 
hatmyam  14.  25  ff.;  in  Hahsaratna's  Ullekha  (prose 
version)  of  the  same  work  (see  Weber,  1.  c,  p.  1073) ;  and 
in  Viraprabandha,  gloka  9  (Prabhavaka  Carita,  p.  206). 
Two  other  tirthas  or  towns  of  our  text,  Ahichatra,  6.  145, 
and  KurkuteQvara,  6.  167,  whose  names  are  explained  by 
legends,  are  mentioned  in  the  Qatrumjaya  Mahatmyam 
14.  34-40,  and  in  the  same  Ullekha.  A  tirtha  named  Stam- 

*^0r  Mahavira,  who  is  understood  to  have  been  in  the  beginning  of  his 
career  a  Cramana  follower  of  Parcva;  see  Ayaranga-Sutta  2.  15.  16. 


Introduction  23 

bhanaka,  which  I  do  not  remember  to  have  seen  in  our 
Caritra,  bnt  which  is  mentioned  in  the  first  verse  of  the 
Pra^asti,  is  closely  associated  with  Par§va  in  Prabandha- 
cintamani,  pp.  311,  312,  '  the  Jina  Par^vanatha  of  Stam- 
bhanaka,'  and  '  Stambhanaka,  a  holy  place  of  Par^va- 
natha  ' ;  see  also  the  same  text,  p.  275,  and  Weber,  ibid., 
992,  1039.     The  Pracasti  in  its  first  stanza  mention  in 
addition,  a  number  of  tirthas :  at  Mathura,  Cankhapura, 
Nagahrada,  Latahrada,  and  Svarnagiri;  they  may  be 
connected  with  the  ParQva  legend  in  general,  but  do  not 
occur  in  our  Caritra.     Presumably,  as  coming  from  a 
later  time,  Merutuuga,  Prabandhacintamani,  p.  309,  men- 
tions an  image  of  the  Saint  set  up  in  the  temple  of  Dvara- 
vati,    which    remains    unharmed    after    Dvaravati    was 
burned  and  overwhelmed  by  the  sea.^^    The  Caritra  has 
no  occasion  to  take  account  of  this  later  legend,  any  more 
than  of  the  late  tradition  that  King  Kumarapala  (circa 
1125  A.  D.)  erected  an  image  of  the  Saint  in  the  name  of 
his  father  in  the  Tribhuvanapala  temple  in  Vagbhata- 
pura ;  see  Merutunga,  p.  219.^^    Images  or  caityas  of  the 
saint  are  frequently  mentioned  in  Jain  literature;  see 
Pargvanatha  Caritra  6.  137,  166 ;  Prabandhacintamani,  p. 
34;  Weber,  Ind.  Stud.  xv.  290;  Handschriftenverzeich- 
nisse,  pp.  1039, 1047, 1049,  1050, 1053, 1076.  Stotras,  such 
as  Indra  sings  in  honor  of  the  newly  born  Saint  in  5. 
105  ff. ;  or  such  as  Pargva's  father  himself  sings  in  honor 
of  the  Saint  in  6.  247  ff.,  continue  to  be  sung;  see  ibid., 
471,  928,  938,  943,  992, 1012, 1033, 1039, 1001.  Processions 
(yatra)  and  mimic  representations  (natyavidhi),  such  as 
our  text  mentions  in  6.  134, 143,  continue  to  be  performed 
in  honor  of  the  Lord ;  see  Weber,  ibid.,  274,  1054-56. 

"  See  Jacobi,  ZMDG.  xlii.  493  ff. 

*'  Cf .  Buhler,  Ueber  das  Leben  dea  Jaina  Monclies  Hemachandra,  pp.  40, 41. 


DIGEST  OF  BHAVADEVASURI'S  PARgVANATHA 

CARITRA 


Sakga  the  First 

Invocation  of  Arhats  and  Divinities 

Author's  proemium  in  praise  (mangala)  of  tlie  Jaina 
Arhats,  Nabheya,  Qantinatha,  Nemi,  ParQvanatha,  and 
the  collective  Jinenclras  that  liberally  bestow  holy  knowl- 
edge.^ Adoration  of  Vagdevi  (Sarasvati),  the  Moon,  and 
other  divine  personifications,  closing  with  a  statement 
of  the  purpose  of  the  book,  namely  the  history  (carita) 
in  eight  chapters  (sarga),  describing  the  ten  existences 
(pre-births  and  birth)  of  the  holy  Jina,  Lord  Pargva, 
whose  superlative  qualities  are  praised  beforehand  in 
ecstatic  language  (1-16). 

Frame  Story:  The  brothers  Kamatha  and  Marubhuti 

Flowery  description  of  the  city  of  Potana.  There 
ruled  magnificently  King  Aravinda  with  his  Queen  Dha- 
rani,  endowed  with  every  womanly  virtue  (25).  He  had 
a  wise  Purohita,-  Vigvabhuti,  whose  virtuous  wife  Anud- 
dhara  bore  him  two  sons,  Kamatha  and  Marubhuti.  Ka- 
matha's  wife  was  Varuna;  Marubhuti 's,  Vasumdhara. 

'  Analogous  to  the  stotras,  stavas,  or  stutis  which  play  a  more  important 
role  in  Jaina  religion  than  in  Buddhism,  or  even  Brahmanical  sectarian- 
ism; see  as  specimens  the  Cobhanastutayah  of  Cobhanamuni  (Jacobi  in 
ZDMG.  xxxii.  509  ff.)  ;  or  the  Bhaktamarastotra,  and  the  Kalyanamandira- 
stotra  (the  same  author  in  Indische  Studien,  xiv.  359  ff.)  Cf.  Guerinot, 
Essai  de  Bibliographie  Jaina  (Annales  du  Musee  Guimet,  vol.  xxii),  pp. 
203  ff. 

*  Combination  of  chaplain  and  chancellor. 

25 


26  Life  and  Stories  of  Pdrgvandtha 

They  passed  their  lives  in  the  pleasures  of  the  senses. 
ViQvabhuti,  in  time,  made  over  the  care  of  his  house  to 
his  sons,  lived  in  fast  under  the  direction  of  a  holy- 
Teacher,  pondered  with  his  whole  soul  the  mantra  of  the 
Paramesthinamaskara,^  and,  abandoning  his  body,  was 
reborn  as  a  god  in  the  Saudharma  heaven.  Also  his 
bereaved  wife  Anuddhara,  desolated  over  the  loss  of  her 
husband,  thinking  that  for  her  there  was  no  further  hap- 
piness, practised  profound  penance  and  died  (17-37). 

Kamatha  and  Marubhiiti  performed  in  sorrow  the 
funeral  rites  for  their  parents.  Then  the  great  Sage 
Harigcandra,  compassionate  and  generous,  arrived  in  a 
park  outside  the  city.  The  citizens,  singing  songs  of 
praise,  swarmed  about  him  like  bees,  attracted  by  the 
fragrance  of  his  virtues.  The  two  brothers  also  went 
there,  anxious  to  dispel  their  grief  for  the  loss  of  their 
parents  thru  the  consolations  of  religion.  The  Sage 
preached  the  Law  (dharma),  winding  up  with  the  fol- 
lowing illustration :  Devotion  to  religion  leads  to  success, 
as  in  the  case  of  Lalitanga ;  the  reverse  leads  to  destruc- 
tion, as  in  the  case  of  his  servant,  Sajjana  (38-60) : 

Story  of  Lalitanga  and  his  servant  Sajjana  ^ 

In  the  city  of  Qrivasa  ruled  Naravahana,  whose  wife 
Kamala  bore  him  a  son,  Lalitanga,  endowed  with  many 
engaging  qualities,  prominent  among  them  munificence, 
which  he  carried  on  to  the  point  of  passion  (73).    With 

*  Mantra  addressed  to  the  five  Paramesthins,  Yugadiga  (Rsabha), 
Canti  (Cantinatha),  Nemi  (Aristanerai),  Parcva,  and  Vira  (Mahavlra) ; 
see  Weber,  uber  das  Catrumjaya  Mahatmyam,  p.  15.  The  prayer  is  used 
by  Jams  as  last  resort  in  danger,  and  before  death;  see,  e.  g.  Kathakoga, 
pp.  104,  124,  214,  and  often  in  this  book. 

*  This  story  in  briefer  form  in  Kathakoga,  p.  160  ff. ;  and  in  Suvaba- 
huttarikatha,  nr.   72    (see  Hertel  in  Festschrift  an   Ernst  Windisch,   pp. 


Story  of  Lalitdnga  and  his  servant  Sajjana        27 

him  grew  up  a  servant  named  Sajjana,  by  nature  evil 
(durjana).  Tlio  people  spoke  adversely  of  this  attach- 
ment, Lalitaiiga  would  not  discard  Sajjana.  One  day  the 
king  presented  a  valuable  ornament  to  the  prince,  who 
gave  it  away,  because  he  questioned  a  gift  from  one  who 
imposed  burdens.  Sajjana  informed  the  king.  He  flew 
into  a  rage,  but,  after  citing  Lalitanga  into  his  presence, 
because  of  his  youth,  merely  chided  him  gently,  pointing 
out  the  virtue  of  thrift  w^ith  a  view  to  preserving  the 
resources  of  the  kingdom.  Even  tho  liberality  be  the 
greatest  of  virtues,  moderation  is  the  best  norm :  '  when 
one  eats  too  much  camfor  the  teeth  fall  out  '  (102).  He 
must  not  destroy  his  possessions,  for  some  day  he  will 
have  to  shoulder  the  responsibilities  of  the  kingdom  (61- 
110). 

Lalitanga,  impressed  by  his  father's  expostulations, 
checked  his  excessive  generosity.  His  petitioners,  in 
their  turn,  blamed  him,  because  he,  the  crest-jewel  of  the 
princes  of  liberality  had,  now%  without  apparent  reason, 
and  contrary  to  his  practice,  become  an  ordinary  stone. 
The  world  can  not  live  if  the  moon  withdraws  her  digit,'*' 
the  giver  his  tribute,  or  the  cloud  its  water.  They  added 
many  other  arguments  (131),  until  Lalitanga,  tho  still 
torn  by  conflicting  emotions,  again  began  to  give.  The 
king  angrily  had  the  doors  of  the  palace  shut  upon  him. 
Lalitanga  then  decided  that  he  could  not  remain  where 
liberality,  which  secured  people's  love,  was  construed  as 

149  ff.).  According  to  Leumann,  in  a  note  on  p.  239  of  Tawney's  Trans- 
lation of  the  Kathakoca,  the  story  is  found  also  among  the  Avagyaka  tales. 
Ralston,  Tibetan  Tales,  p.  279;  Kingscote,  Tales  of  the  Sun,  pp.  65  ff., 
present  some  of  the  traits  of  this  story.  More  remotely,  ZMDG.  Ixi.  49; 
Jfitaka  417.  The  allegory  of  Lalitanga  in  Parigistaparvan  3.  214  ff.  has 
no  connection  with  the  present  story. 

**  See  Bohtlingk,  Indische  Spriiche,  nr.  1576. 


28  Life  and  Stories  of  Pdrgvandtha 

a  sin.    In  the  secrecy  of  the  night,  he  set  out  in  a  certain 
direction,  mounted  on  a  beautiful  horse  (111-141). 

Sajjana,  knowing  from  certain  signs  what  the  prince 
was  about,  was  prompted  by  his  evil  nature  to  follow  him 
on  foot.  Lalitauga  bade  him  tell  something  diverting. 
Sajjana  embarked  upon  an  argument  as  to  the  relative 
merits  of  virtue  and  vice,  in  which  he,  of  course,  took  the 
side  of  vice.  He  advised  Lalitanga  to  practice  vice,  and 
to  acquire  wealth  by  robbery.  The  latter  replied  that 
fortune  obtained  thru  unrighteousness,  like  a  lamp,  illu- 
mines objects  for  a  while,  but,  when  it  goes  out,  there  is 
nothing  but  darkness.  They  agreed,  on  a  bet,  to  lay 
their  dispute  before  arbiters,  Lalitanga  engaging  to  be- 
come Sajjana 's  servant,  in  case  the  arbiters  decided  that 
vice  procures  success.  On  arriving  at  a  village,  Sajjana 
asked  the  elders  in  the  assembly  house  whether  success 
arises  from  virtue  or  vice  (158).  Taken  unawares,  they 
decided  in  favor  of  vice.  Sajjana  then  made  Lalitanga 
give  up  to  him  his  horse,  which  he  spurred  on,  so  that 
Lalitanga  had  to  run  after  him,  as  a  servant,  bathed  in 
sweat,  to  the  jeers  of  Sajjana.  Lalitanga,  in  turn,  told 
him  that  he  was  badly  named  Sajjana  ('  good  man  ') 
since  there  was  no  evil  man  (durjana)  like  unto  him: 
'  You  are  worse  than  the  hunter  who  spreads  havoc,  for 
he  who  advises  evil  is  worse  than  he  who  does  it  '  (111- 
167): 

Parable  of  the  hunter  who  was  moved  to  compassion 

A  certain  hunter  in  a  forest,  his  bow  at  the  point  of 
his  ear,  was  implored  by  a  gazelle  facing  death  to  be 
spared,  until  she  had  nursed  her  young,  otherwise  sure 
to  perish  from  hunger.  She  would  take  upon  herself  the 
consequence  of  the  great  five  sins,  if  she  did  not  return 


Story  of  Lalitdnga  29 

after  having  nursed  them.^  When  the  hunter  still 
doubted  her,  she  agreed  to  take  upon  herself  the  yet 
greater  sin  of  him  that  gives  evil  advice  to  one  that 
asks,  or  practices  mischief  upon  one  that  confides.  The 
hunter  let  her  go.  When  she  returned  and  asked  the 
hunter  how  she  might  escape  from  his  arrow,  the  latter 
became  disgusted  with  continuously  threatening  the  lives 
of  animals,  and  bade  her  avoid  his  right  side  and  live  * 
(168-176). 

Story  of  Lalitdnga,  continued 

Lalitahga  continued  his  arraignment  of  Sajjana  with 
pious  saws  and  illustrations,  until  the  latter  exclaimed: 
*  0  wise  man  and  counselor  of  perfection,  why  do  not 
your  virtues  grant  you  your  wishes  ?  You  are  like  the  vil- 
lager whose  mother  told  him  that  he  must  under  no  cir- 
cumstances give  up  wealth  once  acquired.  Then  he  caught 
hold  of  a  bull  by  the  tail,  and  was  dragged  and  killed  by 
him,  because,  tho  people  called  to  him,  "  let  go,  let  go," 
the  fool  would  not  let  go."^  Like  that  fool  you  have  but 
one  idea.  If  you  want  to  make  another  bet  as  to  the 
merits  of  virtue  and  vice,  there  is  nothing  left  but  that 
you  should  pluck  out  your  eyes. '  The  prince,  in  passion, 
agreed  (168-191). 

They  arrived  at  Qakhapura  and  submitted  their  dis- 
pute to  some  people,  who  again,  as  destiny  would  have  it, 
decided  as  before.  Sajjana  then  addressed  Lalitauga: 
'  0  thou,  that  are  drunk  with  truth,  king  among  princes, 
expert  in  doing  good  to  others,  treasury  of  righteous 
deeds,  tell  what  you  will  do  now!  '     Lalitanga,  goaded 

*  See  additional  note  1  on  p.  183. 

'This  passage  contains  the  root  chut:   see  Lexical  notes,  p.  232., 
'This  suggests  loosely  the  anecdotes  about  letting  go  the  bear,  told  by 
Swynnerton,  Romantic  Tales  from  the  Panjab,  pp.  174,  293. 


30  Life  and  Stories  of  Pargvandtha 

by  his  mockery,  as  if  by  a  knife  fresh  from  the  whet- 
stone, went  to  the  forest,  stood  under  a  banyan  tree  and, 
called  the  Forest-divinities  (vanadevyah)  and  the  World- 
protectors  (lokapalah)  to  witness  that  Truth  alone  is  vic- 
torious. The  divinities  showered  flowers  upon  him.  He 
then  plucked  out  his  eyes,^  and  gave  them  to  Sajjana, 
who  rode  off,  recommending  him  to  live  on  the  fruit  of 
the  tree  whose  blossoms  destroy  all  prosperity,  whose 
branches  endow  with  virtue.  The  prince,  in  great  des- 
pair and  want,  still  clings  to  virtue:  '  Virtue  alone  is 
permanent,  there  is  no  other  road  to  success  in  the  three 
worlds!  '  (191-207). 

After  sunset  Lalitanga,  alone  under  the  banyan  tree, 
overheard  ^  some  Bharanda-birds  asking  a  certain  old 
bird  in  their  midst  to  report  the  news.  He  narrated, 
to  wit :  '  In  the  city  of  Campa  rules  Jitagatru  who  has  a 
daughter  Puspavati,  dearer  than  life.  Her  charms  of 
person  are  perfection  itself,  but  a  trick  of  destiny  has 
rendered  all  vain,  since  she  is  blind.^^  On  a  certain  occa- 
sion the  king  sat  in  the  assembly-hall,  his  daughter  on 
his  lap,  reflecting  that  she  could  not  be  married  on 
account  of  her  bodily  defect.  He  then  proclaimed,  by 
beat  of  drum,^^  that  he  who  would  furnish  sight  to  the 
princess  should  obtain  her  as  wife  together  with  half  the 
kingdom.'^-  Then  a  young  bird  asked  the  old  bird: 
'  Father,  is  there  any  means  by  which  her  eyes  may 
be  restored?  '     The  old  bird  first  answered  evasively, 

'  Papaiiibara  takes  out  his  brother's,  Ksemamkara's,  eyes,  Ralston,  Tibe- 
tan Tales,  p.  282;  they  are  later  restored.  Loss  and  restoration  of  eyes 
also  ZMDG.  Ixi.  50;  Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  p.  386, 
bottom. 

•See  additional  note  2  on  p.  185. 

"  See  Benfey,  Pancatantra  i.  370. 

^See  additional  note  3  on  p.  185. 

^  See  additional  note  4  on  p.    186. 


story  of  Lalitdnga  31 

*  because  by  night,  surely,  trees  have  ears,'  ^^  but  finally 
was  cajoled  into  betraying  his  secret.  He  told  that,  upon 
that  very  tree  there  was  a  creeper  whose  sap,  when  ex- 
tracted, restored  sight  (208-235). 

Lalitanga  felt  with  his  hands  for  the  creeper,  cut  a 
branch  off  with  his  knife,  and  poured  its  sap  into  his 
eye-sockets.  At  once,  tho  it  was  night,  he  could  see  every 
object.^^  Then  he  took  more  of  the  potent  herb,  and 
crawled  in  among  the  tail-feathers  of  the  old  bird  ^^  who 
had  previously  announced  that  he  would  fly  to  Campa 
in  the  morning.  In  this  way  he  arrived  in  a  park  of  that 
city.  He  bathed,  went  into  the  city,  and  announced  his 
purpose.  He  was  cited  to  the  presence  of  the  king, 
who  inquired  after  his  family  and  country,  but  Lalitanga 
pressed  his  mission.  Having  filled  the  princess'  eyes 
with  the  sap  of  the  creeper,  her  sight  was  promptly 
restored,  whereupon  she  expressed  her  devotion  to  the 
prince.  The  king  arranged  a  sumptuous  marriage,  gave 
Lalitanga  half  his  kingdom,  so  that  henceforth  he  lived 
like  a  Dogundaka  immortal,^^  in  great  splendor  (236-268). 

One  day,  Lalitanga,  standing  at  a  window  of  his  palace, 
beheld  Saj jana  in  a  wretched  plight :  ragged,  disheveled, 
his  veins  standing  out  like  serpents,  repulsive  as  a  skele- 
ton, like  one  who  has  come  up  from  hell.    Sajjana  was 

^  See  additional  note  5  on  p.  186. 

"  See  additional  note  6  on  p..  187. 

^  Traveling  in  the  tail-feathers  of  a  gigantic  bird  of  the  nature  of  a 
vulture  brings  Caktideva  to  the  golden  city,  in  Kathas.  26.  34.  In  Deven- 
dra's  story  of  Udayana  (Jacobi,  Ausgewahlte  Erzahlungen,  p.  29,  lines 
12  flf. )  Kumaranandi  fastens  himself  to  the  middle  legs  of  two  three-legged 
Bharunda  birds,  which  carry  him  to  the  siren  island  of  Pancasela.  In  Ka- 
thas. 117.  81  Manoharika  mounts  a  bird  which  carries  her  to  the  city  of  the 
Vidyadharas.  In  Catrumjaya  Mahatmyam  10.  88  the  draught  from  the 
wings  of  Bharanda  birds  set  afloat  a  foundered  ship.  Cf.  Weber  in  the 
note  on  p.  31  of  his  essay  on  the  last  mentioned  text. 

"  For  this  term  see  p.  226. 


32  Life  and  Stories  of  Pdrgvandtha 

begging  alms  from  door  to  door.  Overcome  by  pity, 
Lalitanga  had  him  cited  to  his  presence,  and  asked 
whether  he  knew  him.  Sajjana  did  not  recognize  him, 
but  taking  him  to  be  a  strange  king,  replied :  '  Who  does 
not  know  the  sun,  or  the  cloud  high  in  heaven?  '  ^^  Lali- 
tanga then  recalled  himself  to  his  memory,  by  telling 
how  he  had  plucked  out  his  eyes,  whereupon  Sajjana 
stood  with  his  face  downcast,  as  if  desirous  to  escape 
even  into  hell.  But  the  king  made  him  bathe,  take  food, 
and  put  on  becoming  clothes,  saying:  '  To-day  my  king- 
dom has  borne  fruit,  since  in  it  you,  my  comrade  in  mis- 
fortune,^^  have  arrived.  Therefore  enjoy  happiness  with 
a  mind  free  from  care!  '  Sajjana  then,  in  pretended 
hur^ility  and  contrition,  told  a  hard-luck  story:  how, 
after  leaving  Lalitanga,  he  had  been  attacked  by  thieves, 
robbed,  and  beaten ;  and  how  he  had  come  to  realize  with 
his  own  eyes  the  fruit  of  sin.  He  did  not  consider  himself 
fit  to  associate  with  the  king.  But  Lalitanga  generously 
pointed  out  that  he  would  not  have  attained  his  own 
exalted  and  happy  state,  but  for  Sajjana 's  companion- 
ship. Sajjana  had  been  the  touchstone  wherewith  the 
gold  of  Lalitanga's  virtue  had  been  tested  (269-295). 

Queen  Puspavati,  suspicious  of  Sajjana,  advised  Lali- 
tanga to  treat  him  generously,  but  to  keep  him  at  a  dis- 
tance. They  should  no  more  associate  than  the  swan  and 
the  crow  (296-305) : 

Fable  of  the  swan  and  the  crow  ^^ 

A  crow,  while  hunting  fish,  tumbled  into  a  pool,  and 
was  rescued  by  a  hahsa-bird  and  his  mate  on  the  plan 

"  For  this  trait  see  my  paper  on  Muladeva,  Proceedings  of  the  American 
Philosophical  Society,  vol.  lii,  p.  649. 

"Cf.  this  text  3.  321,  .and  Muladeva,  1.  c,  p.  643. 
^9  See  additional  note  7  on  p.  187. 


Fable  of  the  swan  and  the  crow  33 

of  the  tortoise  on  the  stick.-*^  The  crow  invited  the  hahsa 
for  a  visit,  and  he  accepted  in  the  teeth  of  the  remon- 
strances of  his  mate.  The  crow  and  the  hahsa  went  into 
the  forest,  and  perched  amicably  upon  the  branch  of  a 
nimba-tree.^2  There  the  crow  defecated  upon  the  head 
of  a  king  who  had  come  to  rest  under  that  tree,  and  then 
flew  away.  The  hahsa  was  shot  down  with  a  sling-shot  ^^ 
by  one  of  the  king's  men,  and,  when  they  expressed  sur- 
prise at  seeing  a  crow  in  the  shape  of  a  hahsa,  the  latter 
recited:  '  I  am  not,  great  king,  a  crow,  but  a  hahsa  who 
lives  in  limpid  water.  Addiction  to  the  society  of  the 
vile  brings  death,  without  doubt  '  (306-322). 

Story  of  Lalitdnga,  continued 

Puspavati  continued  to  describe  Sajjana  keenly,  as  a 
conch-shell,  white  outside,  full  of  tortuosities  inside. 
But  the  prince  would  not  abandon  Sajjana,  for  fate  has 
it  that  noble  men  tend  to  associate  with  villains,  just  as 
camfor  loves  charcoal.  Sajjana  then  sowed  suspicion 
and  dislike  for  Lalitahga  in  the  mind  of  his  father-in-law, 
and  finally  betrayed  to  him  with  feigned  reluctance  the 
supposed  secret  of  their  relation.  Sajjana  pretended 
that  he  himself  was  the  son  of  King  Naravahana  (Lali- 
tanga's  father),  and  that  Lalitanga  was  the  son  of  a 
mahlyasya    kaurikasya.^^     Of    attractive    person,    but 

^  See  the  author  in  JAOS.  xxxvi.  60.  Two  birds  take  each  the  end  of 
stick  into  their  bills:  the  animal  to  be  rescued  catches  hold  of  the  stick 
by  mouth. 

*^  The  acrid  fruit  of  this  tree  is  no  good,  except  to  be  eaten  by  crows; 
see  Bohlingk's  Indische  Spruche  3733.  The  snuhi  tree  is  similarly  despised, 
Pargvanatha  7.  14. 

"  dhanurgulika :   the  word  recurs  as  dhanurgolika  in  3.  189. 

^  The  translation   of  the   Kathakoga  has  '  potter  '  in   the   place   of  this 
group  of  syllables.     For  low,  cunning  types    (barber  and  potter)   see  addi- 
tional note  23  on  p.  202. 
3 


34  Life  and  Stories  of  Pdrgvanatha 

ashamed  of  his  caste,  he  had  left  his  home  to  roam  in 
strange  lands.  The  king  then  ordered  some  servants  of 
his  to  slay  that  night  any  man  who  came  alone  by  a  cer- 
tain route  to  the  palace.  When  night  came  he  sent  a 
call  to  Lalitanga  to  come  to  him  in  the  palace,  by  that 
route.  But  Puspavati,  alert  and  suspicious,  induced  Lali- 
tanga to  send  Sajjana  in  his  place,  whereupon  the  latter 
was  duly  slain  by  the  king's  men.^^  Puspavati  heard  the 
uproar,  and  bade  Lalitanga  flee  outside  the  city  with  an 
army.  His  father-in-law  threatened  war,  but  his  minis- 
ters checked  him  with  wise  cautions,  illustrating  by  the 
following  story  the  folly  of  hasty  action  (323-381) : 

Story  of  the  parrot  that  brought  the  fruit  of  immortality. 

Strike  hut  hear  ^^ 

In  a  great  forest  in  the  Vindhya  mountains,  on  a  ban- 
yan-tree, lived  a  pair  of  parrots.  Theirs  was  a  beloved 
young  parrot.  One  day  it  flew  off,  but  being  very  young, 
it  fell  upon  the  ground.  A  hermit  picked  it  up,  took  it 
to  his  hermitage,  fed  it,  educated  it,  and  treated  it  like 
a  son.  One  day  the  young  parrot  overheard  the  abbot 
of  the  hermitage  tell  his  pupils  that  in  the  middle  of  the 
sea  there  was  an  island,  Harimela,  in  whose  north-east 
corner  stood  a  large  mango-tree,  bedewed  with  ambrosia ; 
and  that  the  fruit  of  this  tree  restored  youth  by  curing 
deformities,  diseases,  and  old  age.  The  young  parrot, 
remembering  his  decrepit  parents,  considered  that  he 

"  See  additional  note  8  on  p.  188. 

"  See  the  author,  in  Festgruss  lan  Ernst  Windisch,  p.  359  ( with  note ) . 
In  addition  to  the  parallels  there  given  see  also  Siamese  Paksi  Pakaranam, 
in  Hertel,  Das  Pancatantra,  p.  350  (nr.  xvii)  ;  Taylor,  Catalogue  Raisonne 
of  Oriental  Manuscripts,  vol.  iii,  p.  615;  Kingscote,  Tales  of  the  Sun,  p. 
350.  Cf.  Benfey,  Pancatantra  i,  416.  Parrot  and  poison-tree  in  different 
application,  Mahabh.  13.  5.  1  ff. 


Story  of  the  parrot  and  the  fruit  of  immortality    35 

might  now  pay  the  debt  of  their  love.  He  flew  to  the 
magic  tree  and  fetched  one  of  the  mangoes,  but,  on  return- 
ing, grew  tired  and  fell  into  the  ocean,  keeping  the  fruit 
in  his  bill  (406).  A  merchant  by  the  name  of  Sagara 
picked  him  up ;  the  parrot,  out  of  gratitude,  presented  him 
with  the  fruit,  after  which  he  flew  away  to  get  another. 
The  merchant  decided  to  make  the  virtue  of  the  fruit 
universally  accessible.  When  he  arrived  at  Jayapura, 
he  presented  it  to  the  king  then  ruling,  who  had  it  planted, 
in  order  to  reproduce  the  fruit  for  the  benefit  of  his 
people  (435).  But  a  serpent,  carried  in  the  beak  of  a 
bird,  happened  to  drop  poison  ^^  upon  one  of  the  man- 
goes, so  that  it  ripened  and  fell  to  the  ground.  The 
keeper  of  the  garden  joyously  took  it  to  the  king  who 
gave  it  to  his  chaplain,  and  he  ate  of  it  and  died.  The 
king  in  rage  had  the  tree  cut  down.  But  a  host  of  men, 
afflicted  with  incurable  diseases,  ate  of  its  fi-uit  for 
euthanasia  (sukhamrtyave),  and  became  thereby  like 
unto  the  God  of  Love.  The  king,  discerning  the  true 
state  of  things,  regretted  his  rash  act,  and  lost  pleasure 
in  his  kingdom  (382-454). 

Story  of  Lalitdnga,  continued 

On  hearing  this  illustration  of  the  evil  effects  of  hasty 
action  King  Jitagatru  sent  one  of  his  ministers  to  Lali- 
tanga,  and  obtained  from  him  the  true  account  of  his  life. 
The  king,  in  mixed  joy  and  sorrow,  sent  trusty  messen- 
gers to  report  everything  to  Lalitanga's  father.  King 
Naravahana  in  Qrivasa.  Naravahana,  delighted  and 
grateful  to  JitaQatru,  asked  him  to  send  back  Lalitanga. 
Jita§atru  apologized  humbly  to  his  daughter  and  his  son- 

"For  snakes  spitting  venom  into  food  see  Tawney's  note  in  his  Trans- 
lation of  Kathasaritsagara,  ii.  296;  Catrumjaya  Maliatmyam  14.  207. 


36  Life  and  Stories  of  Pdrgvanatha 

in-law  for  the  wrong  lie  had  clone  them,  made  over  his 
entire  kingdom  to  Lalitahga,  and  retired  to  the  forest 
(484).  Lalitanga  returned  with  Puspavati  to  his  father 
Naravahana,  who  joyfully  proposed  to  him  the  succession 
to  the  throne,  and  his  own  retirement  from  the  world 
(512).  After  a  polite  and  lengthy  discussion  between 
the  two,  Lalitanga  accepted  the  responsibility,  and  ruled 
his  dual  kingdom  in  prosperity  and  happiness  (455-538). 
Naravahana,  now  a  Royal  Sage  (rajarsi)  arrived  at  a 
park  near  the  city,  to  visit  Lalitanga.  The  latter  in  great 
joy  went  out  with  zenana  and  retinue  to  greet  him.  Nara- 
vahana preached  the  Law  with  particular  reference  to 
the  Jain  virtue  of  samyaktva  (perfection),  illustrating 
by  the  following  story  (539-569) : 

Story  of  the  Qrdvaka-''  Gandhdra  who  rejected 

magic  art 

In  the  city  of  Vasanta  lived  a  Jain  disciple,  pious  and 
virtuous,  named  Gandhara.  Once,  when  he  was  honoring 
the  gods  in  a  Jain  temple,  a  Vidyadhara,^'^  named  Maha- 
jaina,  admiringly  offered  him  the  choice  of  magic  arts 
(vidya).  Gandhara  refused,  because  he  was  not  inter- 
ested in  successes  limited  by  particular  conditions  (au- 
padhika),  since  these  result  only  in  pain.  But  finally  he 
was  induced  to  accept  a  certain  magic  charm,  which  he, 
in  turn,  imparted  to  a  friend  of  his,  Skandila  by  name, 
because  he  himself  had  no  use  for  it  (584).  Skandila 
went  to  a  cemetery  to  execute  the  charm,  filled  a  basin 
with  live  coals,  and  placed  it  under  a  tree.     He  then 

"  Designation  of  Jaina  lay  disciples. 

2*  Literally,  '  Science-holder,'  a  species  of  demigods,  famed  for  their 
knowledge  of  magic  art,  especaally  the  art  of  itravelling  in  the  air  (khe- 
cara). 


story  of  the  Qrdvaka  Gandhara  37 

started  to  climb  a  rope  which  he  had  fastened  to  a  branch 
of  this  tree.    This  rope  he  had  to  cut  while  hanging  upon 
it.     But,  when  he  had  cut  one  strand  of  it,  he  became 
afraid  of  falling  into  the  basin,  and  came  down  again  to 
the  ground.    While  gathering  courage  to  try  the  charm 
once  more,  a  thief  came  along  with  a  jewel-casket  which 
he  had  stolen  from  the  palace  of  the  king.     The  thief, 
frightened  by  the  knowledge  that  he  was  pursued  by  the 
king's  men,  asked  Skandila  what  he  was  about.    Skan- 
dila  told  him  all,  and  the  thief  proposed  to  barter  the 
charm    in    exchange    for    the    jewel-casket.^^     Skandila 
agreed,  and  taught  the  thief  the  charm.      The  latter 
climbed  the  rope,  cut  successively  its  four  strands,  where- 
upon   the    Science  2<^    named    Adhisthayini,    'Floating,' 
delighted  with  his  courage,  furnished  him  with  a  car  on 
which  he  ascended  to  heaven  (599).    In  the  morning  the 
king's  men,  shouting  on  all  sides,^^  '  Catch  him,  bind 
him,  the  thief  has  been  caught  with  the  goods,'  ran  up 
to  Skandila.    Thereupon  the  thief  in  the  role  of  a  Vid- 
yadhara  produced  a  big  stone,  and  cried  out  in  heaven, 
'  Whosoever  shall  injure  my  Teacher  Skandila,  upon  him 
will  I  cast  this  rock.'    The  bailiffs,  frightened,  reported 
the  occurrence  to  the  king,  who  came  and  asked  the  thief 
reverently  how  Skandila  came  to  be  his  Teacher.     He 
told  the  story  which  they  all  absorbed  in  astonishment 
(570-604). 

"The  thieves'  trick  of  dropping  loot  or  presenting  loot  to  an  innocent 
person,  so  as  to  avert  suspicion  from  one's  self,  belongs  to  the  refinements 
of  the  steyacastra:  see  this  text  2.  452  flf.,  652  ff.;  8.  124  flf.;  Kathas.  10. 
167;  Dhammapada  Commentary  5.  8;  12.  5  and  9;  Jataka  444;  Samaraditya- 
sarhksepa  2.  188  ff.,  492  ff.;  6.  102,  465  ff.;  8.  518  ff. 

'"  For  these  '  Sciences,'  or  vidyas  see  my  paper,  '  On  the  Art  of  Entering 
another's  Body,'  Proceedings  of  the  American  Philosophical  Society,  vol.  Ivi 
(1917),  pp.  4ff. 

■"  Read  in  600  visvag\-yaharaka  for  visvag  vyaharaka. 


38  Life  and  Stories  of  Pdrgvandtha 

Story  of  Lalitdnga,  concluded 

Naravahana  continued  his  panegyric  on  the  virtue  of 
samyaktva  which  remains  valid  even  if  good  conduct  is 
infringed  upon  (caritrayane  bhagne'pi).  Lalitanga 
greatly  honored  Naravahana,  and  received  further  in- 
struction. He  built  a  magnificent  Jaina  temple,  in  which 
he  set  up  an  image  of  Nabheya  (Rsabha).  Under  tne 
influence  of  his  father's  teaching  he  renounced  his  king- 
dom, entered  upon  the  vow  of  complete  resignation 
(samastavirati-vrata),  died,  and  went  to  heaven.  Falling 
from  thence  he  will  obtain  final  perfection  (siddhi)  in 
Videha  (605-669). 

Frame  story:  The  enmity  between  the  hr others,  Kamatha 

and  Maruhhidi  ^^ 

The  story  returns  to  the  Sage  HariQcandra  (see  verse 
40),  thru  whose  influence  many  people  were  converted, 
among  others  Marubhuti,  who  was  weaned  from  pas- 
sion, devoted  himself  to  the  Law,  and  practiced  many 
virtues.  Kamatha,  whose  heart  was  not  pierced  by 
the  Sage's  instruction,  remained  unenlightened.  Owing 
to  Marubhuti 's  chastity  his  wife  Vasumdhara  became 
love-mad,  and,  after  first  repelling  Kamatha 's  advances, 
finally  submitted  to  his  unbridled  lust.  Blinded  by  love, 
they  constantly  indulged  in  incestuous  adultery  (683). 
Varuna,  Kamatha 's  wife,  observing,  reported  the  affair 
to  Marubhuti.  Thereupon  he  went  to  a  distant  village, 
but  returned  in  the  guise  of  a  holy  beggar  (karpatika), 
and  asked  Kamatha  for  shelter.  The  latter  assigned  to 
him  a  corner  of  his  house,  where,  pretending  to  sleep, 
he  became  witness  to  the  misconduct  of  his  brother  with 

^See  Introduction,  p.  13  5, 


Kamatha  and  Marubhuti  39 

his  own  wife.  He  reported  the  affair  to  the  king,  Ara- 
vinda,  just  but  stern  monarch,  who  had  Kamatha  forcibly 
mounted  upon  an  ass,^^  marked  with  many  insignia  of 
shame,  and  expelled  from  the  city  (700). 

Kamatha,  disgraced,  deprived  of  wealth  and  relatives, 
roaming  solitary  in  the  forest,  brooded  revenge  against 
his  brother.  He  decided  to  bide  his  time.  Consumed  by 
wrath,  yet  unable  to  retaliate,  he  happened  upon  a  her- 
mitage in  the  forest,  took  sacred  vows  (diksa),  and  prac- 
ticed asceticism  on  a  mountain.  In  the  mean  time  Maru- 
bhuti became  despondent  on  account  of  the  dire  retribu- 
tion he  had  brought  upon  his  brother.  Even  tho  re- 
strained by  the  king,  he  went  to  the  forest  to  conciliate 
Kamatha  (717).  He  threw  himself  upon  his  knees  and 
begged  forgiveness,  but  Kamatha  took  up  a  stone  and 
with  a  single  blow  smashed  his  brother's  head,  and  at 
the  same  time  his  own  ascetic  vow.  While  in  pain  from 
that  mortal  hurt  Marubhuti  harbored  distressed  thoughts 
(artadhyana) ;  he  was,  therefore,  reborn  as  a  wild  ele- 
fant,^^  leader  of  a  herd  in  the  Vindhya  mountains.  His 
sister-in-law  Varuna  also,  blinded  by  anger,  was  born 
as  a  she-elefant,  and  became  his  mate.  Wildly  they 
roamed  together  in  the  forest  (727). 

King  Aravinda,  living  at  the  pinnacle  of  worldly 
pleasures,  one  day  contemplated  a  great  storm.  The 
breaking  of  the  clouds  reminded  him  of  the  perishable- 
ness  of  all  things  in  Samsara.  Disgusted  with  his  own 
excessive  indulgences,  he  decided  to  abandon  the  world 
and  its  pleasures.  His  wives  begged  him  not  to  abandon 
them,  nor  to  expose  the  kingdom  to  danger.  Neverthe- 
less he  took  the  vow  in  the  presence  of  a  teacher,  and 

''  See  additional  note  9  on  p.  188. 

**  Second  pre-birth  of  the  future  Parcva. 


40  Life  and  Stories  of  Pdrgvanatha 

wandered  about  solitarily  thru  towns  and  villages.  Dur- 
ing these  roamings  he  met  a  merchant,  Sagaradatta,  who 
asked  him  where  he  was  going.  He  replied  that  he  was 
going  to  Mount  Kailasa,  to  honor  the  gods.  Sagaradatta 
asked  whether  there  was  any  profit  in  honoring  these 
hand-made  gods.  Aravinda  replied  that  his  gods  were 
the  twenty-four  Arhats,  Rsabha,  etc.,  who  had  sur- 
mounted passion,  were  omniscient,  were  honored  by 
Qakra.  By  their  teaching  of  the  Law,  they  had  become 
the  saviors  of  every  being.  These  Arhats  must  be  wor- 
shipped, and  alms  must  be  given  without  doubt  or  ques- 
tion, as  is  illustrated  by  the  following  parables  (670-797) : 

Two  parables 

Two  merchants,  Nandaka  and  Bhadraka,  occupied 
adjoining  shops.  Bhadraka  steadily  attended  to  his  busi- 
ness in  the  morning;  Nandaka,  on  the  other  hand,  went 
to  a  temple  to  worship.  Bhadraka  became  jealous,  think- 
ing that  Nandaka  must  be  rich  to  be  able  to  neglect  his 
business.  Nandaka,  in  his  turn,  thought  that  Bhadraka, 
in  the  absence  of  competition,  would  be  making  hay  while 
the  sun  shines,  that  is,  that  Bhadraka  would  be  doing 
business  while  he  was  spending  his  time  in  worshiping 
the  Prince  of  Jinas.  Owing  to  his  evil  doubts  (kuvi- 
kalpa)  he  lost  the  fruit  of  his  merit  in  worshiping  the 
Savior  (805). 

A  rich  merchant's  son,  while  sitting  in  his  shop,  was 
accosted  by  a  mendicant  Sage  who  asked  for  alms. 
Gladly  he  poured  ghee  into  his  bowl  in  an  unbroken 
stream  (akhandadharaya).  The  Sage,  out  of  fear  that 
he  would  curtail  the  merit  of  the  merchant  which  grew 
as  fast  as  he  poured,  did  not  withdraw  his  bowl.  Then 
the  giver  became  dubious,  thinking,  '  What  will  the  soli- 


Kamatha  and  MaruhJiilti  41 

tary  ascetic  do  with  so  much  ghee,  if  he  does  not  even 
now  let  up?  '  As  fast  as  he  was  thus  doubting,  he  kept 
falling  step  by  step  from  the  world  of  gods  which  he  had 
been  reaching  thru  his  good  deed.  The  Sage,  who  knew 
this,  explained  to  him  the  wonderful  virtues  of  giving, 
and  the  injurious  effects  of  doubt  (798-814). 

Frame  Story:  The  enmity  between  the  brothers  Kamatha 
and  Marubhuti,  continued 

In  consequence  of  the  instruction  of  the  Royal  Sage 
Aravinda,  Sagaradatta  became  a  Jain  disciple  (gravaka). 
Going  on  his  way,  Sagaradatta  arrived  at  the  place  where 
the  elefant  king,  Marubhuti,  was  in  the  habit  of  disport- 
ing himself  with  his  females.  Sagaradatta  camped  on  the 
banks  of  a  beautiful  lake.  The  elefant  Marubhuti  came 
there  to  drink,  and  proceeded  to  attack  Sagaradatta 's 
caravan,  slaying  and  dispersing.  Aravinda  knew  thru 
his  profound  insight  (avadhi)  ^^  that  the  time  to  en- 
lighten the  elefant  had  now  come.  He  placed  himself  in 
kayotsarga  position;  the  elefant  came  to  his  side  and 
revered  him.  Aravinda  reminded  him  of  his  former 
state  as  Marubhuti,  and  exhorted  him  to  abandon  his 
mad  folly.  Marubhuti  then  remembered  his  former  birth 
as  a  Qravaka,  paid  his  respects  to  the  Sage,  and  signified 
with  his  trunk  that  his  faith  was  restored.  Varuna,  his 
mate,  as  well  as  many  people,  including  Sagaradatta, 
accepted  the  faith.  Then  Aravinda  retired  to  the  moun- 
tain Kailasa ;  the  elefant  Marubhuti  lived  piously  on  sun- 
warmed  water  and  dry  leaves,  repenting  that  he  had 
inflicted  destruction  and  terror  upon  living  beings  (815- 
857). 

**See  for  this  term,  Leumann  in  Tawney's  Translation  of  Kathakoga, 
p.   241   note. 


42  Life  and  Stories  of  Pdrgvandtha 

In  the  mean  time  Kamatlia,  unchastened  even  by  the 
murder  of  Marubhuti,  ignored  by  his  teacher,  despised 
by  other  ascetics,  had  died  in  a  troubled  state  of  mind 
(artadhyana),  and  was  reborn  as  a  kurkuta-serpent.'^ 
Killing  or  endangering  all  living  beings,  he  infested  the 
forest,  and  finally  bit  the  elefant  Marubhuti.  The  latter 
died  in  the  thought  of  the  Law  (dharmadhyana),  there- 
fore was  reborn  as  a  god  in  the  Sahasrara  heaven,^^ 
where  he  was  acclaimed  by  celestial  females.  Varuna 
also  was  reborn  in  heaven  as  Marubhiiti's  wife;  they 
lived  there  in  the  highest  enjoyment  of  the  pleasures  of 
the  senses.  The  kurkuta-serpent  (Kamatha)  was  reborn 
as  a  hell-inhabitant  in  the  Pancamavani  hell,^*  suffering 
all  the  tortures  of  that  hell  (858-885). 


*  This  is  the  second  pre-birth  of  the  future  Asura  Meghamalin.  The 
fabulous  serpent,  called  kurkutoraga,  kurkutahi,  kukkutoraga,  kukkutahi, 
kukkutabha,  occurs  here  for  the  first  time  in  literature.  It  is  likened  in 
stenza  860  to  a  winged  Yama  (jatapakso  yama  iva),  and,  therefore,  is  con- 
ceived as  a  winged  dragon.  But  it  figures  as  a  mere  cock  in  the  sculpture 
described  on  p.  19  fl. 

^'  This  is  the  third  pre-birth  of  the  future  Parcva. 

^  This  is  the  third  pre-birth  of  the  future  Asura  Meghamalin, 


King  Kiranavega  43 


Sarga  the  Second 
Frame  Story:  King  Kiranavega 

On  the  Vaitadhya  mountain  stood  a  sumptuous  city, 
Tilaka,  in  which  ruled  a  Vidyadhara  king,  Vidyudgati, 
with  his  beloved  wife  Tilakavati.  The  soul  of  the  elefant 
(Marubhuti)  fell  from  the  eighth  Kalpa  (astamat  kalpat) 
into  the  womb  of  Tilakavati,  to  be  reborn  as  prince 
Kiranavega.^  In  due  time  that  prince  was  married  to 
Padmavati,  daughter  of  an  important  vassal  of  the  king. 
The  king,  after  giving  instructions  to  his  ministers  and 
preaching  royal  wisdom  to  his  son,  made  over  to  him  his 
kingdom,  and  took  vows  with  the  celebrated  Guru  Sagara 
(34).  Kiranavega  had  a  son,  Kiranatejas,  who  grew  up 
finely.  A  Sage,  Suraguru  by  name,  arrived  at  a  park 
outside  the  city,  and  delivered  a  sermon  culminating  in 
the  five-fold  vow  (pancavrata  2),  being  the  duties  in 
lighter  form  (anu)  of  the  householder  (grhin)  in  distinc- 
tion from  the  ascetic  (yati).  The  five  duties  are:  ahihsa, 
'  non-injuriousness  ' ;  satya,  *  truth  ' ;  asteya,  '  non- 
theft  ' ;  brahmacarya,  '  chastity  ' ;  and  aparigraha,  '  non- 
acquisition. '  Ahihsa,  or  '  non-injuriousness,'  is  de- 
scribed and  illustrated  by  the  following  story  (1-51) : 

*  This  is  the  fourth  pre-birth  of  the  future  Parcva. 

*  For  these  vows  see  e.  g.  Ayaranga-Sutta  2.  15 ;  Tattvarthadliigamasutra 
7.  1  (Bibl.  ind.) ;  V.  S.  Ghate,  The  Indian  Interpreter,  vol.  x,  p.  31,  where 
the  fifth  vrata  is  styled  akimoanya  (akinichanya! ).  These  five  vows  are 
in  accordance  with  the  teaching  of  Mahavira,  rather  than  the  reputed 
teaching  of  Pargva,  which  postulates  only  four  vows,  omitting  the  brahma- 
carya. Thus,  explicitly,  Uttaradhyayana  Sutra  23.  12;  of.  Btihler,  uber  die 
Indis<;he  Se«te  der  Jaina,  p.  101;  Stevenson,  The  Heart  of  Jainisim,  p.  49. 


44  Life  and  Stories  of  Pdrgvandtha 

Story  of  Prince  BMma  and  his  friend  Matisdgara 

In  Kamalapura  ruled  king  Harivahana.  His  queen, 
Malati,  dreamed  that  she  had  a  lion  in  her  lap.^.  The 
king  called  in  a  Brahman  skilled  in  the  Science  of 
Dreams,  which  he  explained  in  a  brief  '  Traumschliissel  ' 
(67).  Next,  he  interpreted  the  particular  dream  of  the 
queen:  she  would  be  delivered  of  a  noble  son.  In  due 
time  a  prince  was  born,  and  named  Bhima.  Simultane- 
ously the  king's  minister,  Buddhila,  had  a  son,  Mati- 
sagara,  who  became  Bhima 's  friend  and  adviser.^  One 
day,  while  the  prince  was  sitting  in  the  lap  of  his  father, 
the  gardener  of  the  Campaka  park  announced  the  arrival 
of  the  Sage  Abhinanda.  Greatly  rejoiced,  the  king,  the 
prince,  and  the  court  went  there  to  greet  him,  and  hear 
his  sermon.  Bhima  and  his  friend  Matisagara  were  con- 
verted, and  enjoined  especially  not  to  injure  innocuous 
living  things.  This  the  Sage  illustrated  by  the  following 
parable  (52-106) : 

Parable  of  the  six  men  who  started  to  destroy  a  hostile 

village 

The  first  of  the  six  men  proposes  to  kill  both  men  and 
beasts;  the  second  advises  that  the  human  beings  be 
killed,  but  why  the  beasts?  The  third  says,  the  men  alone 
must  be  killed,  not  the  women;  the  fourth  narrows  it 
down  still  further  by  proposing  that  only  men  in  arms 
are  to  be  slain ;  and  the  fifth  proposes  that  even  of  those 
in  arms  only  they  that  actually  fight  should  be  slain. 

*  See  additional  note  19,  on  p.  189. 

*Tliis  relation  between  prdnice  and  minister's  son,  or  prince  and  other 
youthful  friend,  is  constant  and  fundamental  in  fiction;  e.  g.  Kathas.  28. 
115;  Jacobi,  Aussewahlte  Erziihlungen,  p.  5,  1.  IS. 


Parable  of  the  illusory  deluge  45 

Finally  the  sixth  says,  '  He  who  is  without  enemies  does 
not  have  to  kill  any  one  '  (vina  §atrun  ghatah  karyo  na 
kasya  cit).  The  six  men  are  designated  respectively  as 
Black,  Blue,  Grey,  Brilliance  (tejas),  Lotus  (padma), 
and  White.  But  the  best  of  all  is  he  by  whom  all  persons 
are  protected  from  enemies  (107-112).^ 

Story  of  King  Naladharma  and  the  deer 

The  Sage  continues  his  illustration  of  ahirisa,  to  wit: 
King  Naladharma  of  Vijaya  and  his  minister  Tilaka, 
while  hunting,  came  upon  a  deer  with  long  and  strong 
horns.  As  the  king  was  about  to  cast  his  arrow,  the  deer 
told  him  not  to  slay,  since  it  was  a  Ksatriya's  business 
to  protect  (tra)  from  injury  (ksatat).*'  A  king  must  not 
kill  grass-eaters:  even  enemies  that  eat  grass  must  be 
spared'^  (123).  When  the  king  was  surprised  at  the 
deer's  speech,  the  minister  explained  that  the  animal 
must  be  an  Avatar  of  a  god  or  demon.  They  followed 
the  animal  which  led  them  to  a  young  Sage,  and  bade 
them  make  obeisance  to  him.  They  did  so,  and  were 
rewarded  with  a  sermon.  The  king  then,  surprised  at 
the  youth  of  the  Sage,  asked  him  why  he  had  retired  from 
the  world.  The  Muni  told  the  following  parable  (113- 
136): 

Parable  of  the  illusory  deluge 

King  Bhuvanasara  of  Siddhapura  rules  under  the 
guidance  of  his  minister  Mahamati.  One  day  players 
from  the  Dekkhan  are  permitted  to  present  a  spectacle 

^  For  the  spirit  of  this  parable   cf.  Mahabharata  12.  95. 

"  This  pun  is  as  old  as  Mahabharata  12.  59.  127.  It  recurs  in  Parcva 
3.  600.  Jacobi,  Das  Mahabharata,  p.  131,  and  Hertel,  Das  Paricatantra, 
p.  6,  translate  kaatat  by,  *  from  loss.'    This  seems  to  me  to  slip  iby  the  point. 

'See  additional  note  11,  on  p.  191. 


46  Life  and  Stories  of  Pdrgvandtha 

and  concert  at  the  court.  In  the  midst  of  the  festivity 
the  door-keeper  announces  an  astrologer  who  desires  an 
audience.  The  king  is  impatient  at  the  disturbance,  but 
the  minister  points  out  that  the  astrologer  is  more  im- 
portant than  the  spectacle.  The  astrologer  is  then  ad- 
mitted ;  he  is  robed  in  white,  and  holds  a  book  in  his  hand. 
After  exchange  of  courtesies,  the  astrologer  predicts  that 
on  that  very  day  a  deluge  shall  arise,  turning  that  city 
into  an  ocean  (153).  At  once  a  vividly  described  storm 
and  deluge  break  out,  which  drive  the  king  and  the  minis- 
ter to  the  seventh  story  of  the  palace.^  After  reproach- 
ing himself  for  neglect  to  attend  to  his  spiritual  welfare, 
the  king  makes  the  five-fold  obeisance  (pancanamaskrti  ®) 
in  his  mind,  when,  all  at  once,  a  ship  arrives  (168).  As 
he  starts  to  board  the  ship,  lo,  there  is  no  water,  no  cloud, 
no  ship,  no  thunder.  When  the  king  asks  the  alleged 
astrologer  to  explain,  he  says  that  he  is  no  astrologer, 
that  he  is  a  magician  who  has  exhibited  hocus-pocus 
(indrajala).  The  king  then  draws  the  moral  that  life 
and  its  attractions  are  also  illusory;  happiness,  like  a 
candle,  sputtering  in  the  wind,  is  impermanent.  He 
makes  over  his  kingdom  to  Prince  Harivikrama  and  turns 
Ascetic  (Qramana)  (137-182). 


*  The  seventh  story  of  a  palace  is  a  clich6  of  Hindu  fiction.  See  this  text 
2.  339;  5.  204;  6.  610,  1118;  Jacobi,  Ausgewahlte  Erziihlungen,  p.  8,  1.  1; 
p.  48,  1.  33;  Kathakoga,  pp.  130,  185;  Parigiataparvan  2.  674:  Jatakas  62 
and  458;  Samaradityasaiiiksepa  4.  391;  Paficatantra  1.  5;  Pancadanda- 
chatraprabandha  2  (p.  31).  For  the  uses  of  the  higher  stories  of  Hindu 
palaces,  see  Weber's  and  Jacobi's  remarks  on  p.  68,  note,  of  the  former's 
translation  of  Paiicadandachatraprabandha,  Transactions  of  the  Berlin 
Academy,  1877. 

» Made  in  succession  to  the  different  grades  of  Jaina  Saints  and  Teachers ; 
see,  e.  g.  Kalpasutra  1. 


Prince  BMma  and  his  friend  Matisdgara  47 

Story  of  King  Naladharma  and  the  deer,  continued 

King  Naladharma  complained  that,  unlike  the  Sage  then 
teaching,  he  was,  because  of  his  sins,  unripe  for  eman- 
cipation. Thereupon  the  Sage  taught  him  to  cultivate 
perfection  (samyaktva).  The  king  asked  who  was  the 
deer  that  had  brought  about  his  purification.  The  Sage 
replied  that  the  deer  in  a  former  birth  was  Naladharma 's 
friend  and  spiritual  adviser;  he  had  practiced  wrong 
asceticism,  had  died,  and  had  been  reborn  in  that  place  as 
a  Yaksa.  He  had  then  become  pious  by  constant  associ- 
ation with  himself,  and,  out  of  his  love  for  Naladharma 
in  the  previous  life,  had  changed  into  a  deer  in  order  to 
bring  about  his  enlightenment.  The  deer  now  appeared 
in  the  form  of  a  Yaksa ;  told  that  he,  like  the  king,  had 
reached  perfection  (samyaktva) ;  received  additional  in- 
struction from  the  Sage ;  and  returned  to  his  Yaksa  home. 
The  king  also  returned  to  his  capital;  erected  an  image 
of  the  Arhat;  became  a  Great  Disciple  (maha^ravaka) ; 
and  will  in  future  attain  perfection  (siddha)   (183-194). 

Story  of  Prince  BMma  and  his  friend  Matisdgara, 
continued.    The  Wicked  Kdpdlika  ^® 

At  the  end  of  these  illustrations  the  Sage  Abhinanda 
(verse  75)  continued  to  instruct  Bhima  (here  called  Bhi- 
masena)  in  piety,  and  in  the  duty  of  enlightening  others. 
Bhima  returned  home,  and  devoted  himself  to  dharma 
(religion),  happy  in  the  worship  of  the  gods.  A  certain 
Caiva  ascetic  (kapalika),  a  rogue,  arrived  into  the  pres- 
ence of  Bhima  and  his  friend  Matisagara.  He  told  them 
that  he  was  in  possession  of  a  Science,  called  '  Earth- 

"See  additional  note  12,  on  p.  191. 


48  Life  and  Stories  of  Pargvanatha 

Shaking  '  (bliuvanaksobhinl)/^  which  he  had  cultivated 
for  twelve  years,  but  that  it  still  required  a  final  per- 
formance in  a  cemetery.  For  this  he  needed  Bhima  as 
his  aid.  Matisagara  warned  Bhima  not  to  mix  himself 
up  with  a  rogue,  but  the  prince,  confident  of  his  own 
virtue  (dharma),  persisted  in  cooperating  with  the  rogue 
(213).  They  arrived  at  the  cemetery,  where  the  Kapa- 
lika,  after  drawing  a  circle  and  adoring  some  divinity, 
attempted  to  prepare  Bhima 's  hair-lock,  intending  to  cut 
off  his  head.  Bhima  saw  thru  the  deceit ;  told  him  that 
courage  alone  was  his  top-lock  (mama  sattvam  eva  gikha- 
bandhah) ;  and  to  proceed  with  his  business.  The  rogue 
then,  realizing  that  his  trick  would  not  work,  prepared  to 
cut  off  Bhima 's  head  by  force,  and,  by  way  of  prelimin- 
ary, made  the  whole  world  shake  by  his  terrible  doings. 
Bhima  stood  undaunted.  The  rogue  then  told  him,  that, 
if  he  would  freely  yield  his  head,  he  would  be  born  to 
bliss  in  another  birth.  After  further  give  and  take, 
Bhima  jumped  upon  the  shoulders  of  the  Kapalika;  the 
latter  flew  up  in  the  air,  threw  Bhima  off,  and,  as  he  fell, 
a  Yaksini  (Siren)  received  him  in  her  folded  hands,  and 
took  him  to  her  house  (228). 

He  found  himself  siting  upon  a  divine  throne,  and  was 
addressed  by  the  Yaksini.  She  told  him  that  he  was  in 
the  Vindhya  mountain,  in  her  magic  pleasure-house ;  that 
her  name  was  Kamalaksa ;  that  she  was  living  a  licentious 
life  with  a  retinue  of  gods;  and  that  she  had  seen  him 
falling,  as  he  was  hurled  down  by  the  Kapalika.  She  had 
taken  care  of  him  out  of  love ;  moreover  she  put  herself 
and  her  retinue  at  his  service.  Bhima  playfully  described 
her  condition,  as  showing  that  not  only  earth-dwellers, 
but  also  the  wise  gods  were  subject  to  the  lure  of  love. 

"  For  these  '  Sciences '  see  my  article,  '  On  the  Art  of  Entering  another's 
Body,'  Proceedings  of  the  American  Philosophical  Society,  vol.  Ivi,  pp.  4  ff. 


The  tvicked  Kdpdlika  49 

He  recommended  her  to  call  to  mind  the  Jina  who  de- 
stroys the  serpent's  poison  of  Kandarpa  (the  God  of 
Love),  and  who  acts  like  the  Great  Garuda  charm  ^^  (ma- 
hagarudamantrabharii  jinam).  Kamalaksa  declared  that 
Bhima's  mere  speech  has  cured  her  of  the  poison  of  illu- 
sion, and  asked  him  to  teach  her  the  salvation  which 
destroys  all  pain  (195-244). 

While  they  were  thus  communing,  sweet  sounds  arose, 
w^hich  Kamalaksa  explained  as  coming  from  the  chants 
of  Munis.  Bhima  rejoiced;  Kamalaksa  showed  him  the 
way  to  the  Munis,  and  then  proceeded  to  her  own  home, 
promising  to  return  with  her  retinue.  While  Bhima  was 
paying  his  respects  to  the  Munis,  headed  by  their  Guru, 
a  great  she-serpent  (mahabhuja)  appeared  from  heaven, 
and  alighted  before  him.  Wondering  what  she  was,  and 
whither  she  was  going,  he  sprang  upon  her  back.  Desir- 
ing to  cross  the  heavens,  he  shone  there  like  Acyuta 
(Krsna),  mounted  upon  the  Kaliya-serpent,  like  a  mari- 
ner whose  ship  is  wrecked  and  who  desires  to  save  him- 
self upon  a  plank  ^^  (261).  After  traversing  many  rivers, 
forests,  and  mountains,  they  came  upon  a  temple  of 
Kalika  (Durga),  built,  or  adorned  with  men's  bones, 
skulls,  etc.  In  the  centre  of  that  temple  stood  a  frightful 
image  of  Kalika,  in  front  of  which  he  saw  the  wicked 
Kapalika  holding  a  beautiful  man  (who  turns  out  to  be 
Matisagara)  by  the  hair.    Bhima  hid  himself,  in  order  to 

"  A  charm  that  cures  snake  poison. 

"  The  phalaka  or  kasthaphalaka,  '  wooden  board,'  represents  the  sten- 
ciled melthod  by  which  shipwrecked  mariners  save  fthemselves  and  get  to 
shore;  see,  e.  g.  Pargvanatha  2.  261;  2.  925;  8.  21;  Kathas.  25.  46;  36.  99; 
52.  328;  67.  61;  Dacakumaracarita  i,  p.  9;  Samaradityasaiiiksepa  4.  98;  5. 
155,  218,  269,  278,  360;  6.  106;  7.  508.  This  is  one  of  the  features  of  '  nau- 
fragium,'  '  shipwreck,'  one  of  the  most  prized  devices  of  Hindu  fiction. 
This  links  itself  with  the  motifs,  '  Treasure-Isiland,'  '  Jonah,'  and  '  Sirens.' 
Of  all  this  elsewhere. 

4 


50  Life  and  Stories  of  Parcvandtha 

see  what  the  Kapalika  would  do,  and  that  he  might  then 
suit  his  actions  to  the  occasion.  The  Kapalika  addressed 
his  victim :  *  Unhappy  wretch,  thinli  quickly  of  thy  favo- 
rite divinity,  before  I  cut  off  thy  head  in  honor  of  this 
Kalika !  '  In  this  plight  Matisagara  resorted  first  to  the 
Jina,  and  then  to  Bhima.  The  Kapalika  told  him  that  in 
attempting  to  sacrifice  Bhima,  who  had,  as  he  thought, 
the  proper  characteristics,  he  had  lost  him ;  that  the  latter 
was  at  this  time  with  Bhiksus  in  the  Vindhya  mountains ; 
therefore  he  had  brought  him,  Matisagara,  to  be  sacri- 
ficed in  his  stead.  Bhima  then  sprang  upon  him,  threw 
him  upon  the  ground,  and  put  his  foot  upon  him.  As  he 
was  about  to  kill  him,  Kalika  bade  him  not  to  slay  her 
child,  that  was  ever  collecting  skulls  for  her.  That  he 
was  just  about  to  furnish  the  108th  skull,  by  whose  means 
she  would  fulfil  her  purpose.  Moreover,  pleased  with 
Bhima 's  heroism,  she  bade  him  ask  a  gift.  Bhima  en- 
treated her  to  desist  thenceforth  from  the  slaughter  of 
living  beings  and  other  crimes,  in  order  that  she  might 
thus  obtain  perfection  (siddhi).  Ashamed,  because  a 
mere  man,  even  tho  of  noble  mind,  was  the  source  of  her 
enlightenment,  she  consented  to  his  wish,  and  then  van- 
ished from  sight  (295).  Matisagara  related  how  he  hap- 
pened to  have  gotten  into  the  power  of  the  Kapalika. 
When  Bhima  had  disappeared,  the  court  was  in  despair. 
The  house-divinity  then  showed  herself,  told  what  had 
happened  to  Bhima,  and  predicted  that  Bhima  would 
return  in  time.  Yet  Matisagara,  after  consulting  sun- 
dry omens, ^"^  went  in  search  of  Bhima,  was  seized  by  the 
Kapalika,  and  saved  by  Bhima.  At  the  end  of  his  report 
the  Kapalika  also  underwent  change  of  heart,  and  re- 
sorted to  the  protecting  grace  of  Bhima  (245-314). 

"  In  the  present  text,  as  in  all  fiction  texts,  omens  are  both  consulted 
intentionally,  or  deferred  to  when  they  happen  incidentally;  see  1.  324; 
3.  149;  6.  559,  937;   8.  19,  333  ff. 


Prince  Bhima  and  his  friend  Matisdgara  51 

Story  of  Prince  BhJma  and  his  friend  Matisdgara, 
continued.    Qihi  motif 

Wliile  they  were  thus  conversing,  a  great  elefant  ap- 
peared, placed  Bhima  and  Matisagara  upon  his  back,  flew 
up  into  heaven,  and  deposited  them  outside  a  deserted 
city.^^  Bhima,  leaving  Matisagara  outside,  fearlessly 
entered  alone  the  empty  but  wealthy  city.  He  saw  there 
a  lion  with  a  man  in  his  paws,  about  to  eat  him.  He 
requested  the  lion  to  release  the  man,  and  the  lion,  in  turn, 
asked  him  how  then  he  was  to  subsist.  Bhima,  taking  the 
lion  to  be  a  god,  told  him  that  the  gods  were  not  in  the 
habit  of  eating  morsels,^^  and  that  he  should  be  ashamed 
of  himself.  But,  if  he  really  could  not  still  his  desire  for 
human  flesh,  he  would  give  him  some  from  his  own  body^^ 
(328).  The  lion  refused,  because  his  victim  had  inflicted 
injuries  upon  him  in  a  former  birth  which  would  keep 
alive  anger,  yea  even  thru  a  hundred  existences.  Bhima 
then  took  the  man  from  the  lion  by  force,  and  threw  him 
over  his  back.  The  man  became  invisible,  but  held  Bhima 
by  the  hand,  and  led  him  into  a  palace.    Bhima  ascended 

"Deserted  cities  figure  frequently  in  fiction:  Parcvanatha  6.  314;  Bam- 
bhadatta  (Jacobi,  Ausgewahlte  Erzahlungen,  p.  7,  1.  28);  Kathakoga,  p. 
129;  Kathasaritsagara  43.  46;  Hertel,  Das  Paiicatantra,  p.  109,  note  4; 
Paucadaiidachatraprabhanda  2  (p.  27);  Swynnerton,  Romantic  Tales  from 

the  Panjab,  p.  87. 

"  See  also  2.  292.  This  is  &n  addition  to  the  usual  signs  of  the  gods : 
they  do  not  sweat;  are  dustless;  do  not  wink  their  eyes;  cast  no  shadow, 
and  do  not  touch  earth  with  their  feet.  See  the  author  in  Proceedings  of 
the  American  Philosophical  Society,  vol.  Ivi,  p.  28,  note  60.  In  Valahassa 
Jataka  (196)  the  bodies  of  Yakkbinis  turn  cold  after  eating  human  flesh. 
The  signs  of  the  gods  are  freely  exploited  in  Fiction  as  well  as  in  Epic. 
Additional  examples:  Parcvanatha  7.  503;  Dacakumaracarita,  ii.  15; 
Ralston,  Tibetan  Tales,  p.  16.  Even  Raksasas  participate  in  these  charac- 
teristics; see  Parker,  Village  Folk- Tales  of  Ceylon,  i.  145,  and  Jataka  1. 

"See  additional  note  13,  on  p.  192. 


52  Life  and  Stories  of  Pdrgvandtha 

to  its  seventh  ^^  story,  was  greeted  by  sweet  sounds  from 
gala-wood  statutes  whicli  descended  from  their  posta- 
ments  and  conducted  him  to  a  golden  throne.^^  The  sta- 
tues offered  to  bathe  him,  whereupon  he  requested  them 
to  fetch  Matisagara.  Both  were  then  bathed  and  feasted. 
Bhima  fell  into  a  sleep,  and  heard  in  his  dream  the  voice 
of  a  god  who  told  him  that  he  was  pleased  with  his  prow- 
ess, and,  therefore,  bade  him  choose  a  gift.  Bhima  asked 
him  what  city  that  was,  and  why  it  was  devoid  of  life 
(346). 

The  god  told :  This  is  the  city  of  Hemapura ;  its  king 
was  Hemaratha,  who  had  a  Purohita,  named  Canda, 
hated  of  all  men.  The  king  also  was  cruel  by  nature, 
and,  on  mere  suspicion,  inflicted  severe  punishment.  An 
enemy  of  Canda,  spread  a  report  that  he  was  intimate 
with  a  low-born  woman  ^o  (matangi) .  The  king  consulted 
an  ordeal,  and,  tho  he  did  not  determine  the  truth,  had 
Canda  wrapped  in  hemp  and  boiled  in  oil.  Canda  had 
no  chance  before  he  died  to  wear  away  his  sins,  and  there- 
fore, was  reborn  as  a  Eaksasa,  named  Sarvagila  ('  All- 
devourer  ').  He  remembered  the  hostilities  of  his  former 
birth,  came  to  that  city,  hid  away  all  its  people,  and,  hav- 
ing assumed  the  shape  of  a  lion,  carried  off  King  Hema- 
ratha. He  had  been  greatly  surprised  when  Bhima,  in 
heroic  pity,  had  released  Hemaratha,  but,  nevertheless 
had  arranged  for  Bhima 's  entertainment,  and  had  again 
brought  out  the  people  of  the  city.  No  sooner  had  he 
said  this  than  all  the  people  put  in  their  appearence  (315- 

355). 

Then  Bhima 's  teacher  (v.  251)  arrived  by  the  road  of 
heaven.    All  four,  namely  Bhima,  Matisagara,  the  Eak- 

"  See  note  8,  on  p.  46. 

"See  additional  note  14,  on  p.  192. 

»« See  additional  note  15,  on  p.  195. 


Prince  Bhhna  and  his  friend  Matisdgara  53 

sasa  (sc.  Canda),  and  Hemaratha  went  to  pay  their  devo- 
tions to  him;  this  he  rewarded  by  a  longish  sermon  on 
the  futility  and  destructiveness  of  wrath,  in  consequence 
of  which  Canda  was  converted  (370).  While  the  Muni 
was  still  speaking  a  great  elefant  came  rushing  on  with 
a  roar  that  scattered  the  assemblage.  Bhima  tamed  him, 
whereupon  he  also  paid  his  respects  to  the  Sage.  The  ele- 
fant then  changed  his  form  to  that  of  a  Yaksa,  declared 
that  Hemaratha  was  his  son  in  a  former  birth,  and  that 
he  himself,  thru  evil  associations,  had  ruined  his  per- 
fection (samyaktva),  and  had  become  a  Vyantara.  The 
Sage  then  preached  on  samyaktva.  Afterwards  Bhima 
visited  Hemaratha 's  palace  where  he  was  received  as  an 
honored  guest.  They  exchanged  fair  and  pious  speeches 
(390).  Kali  (Kalika,  w.  145-244)  arrived,  accompanied 
by  the  Kapalika.  The  goddess  informed  Bhima  that  his 
family  was  distressed  at  his  absence,  and  that  she  herself 
had  promised  that  he  would  return  shortly.  Bhima  was 
seized  by  a  longing  for  his  home.  The  gods  came  upon 
the  scene  and  announced  the  arrival  of  the  Yaksini  Ka- 
malaksa,  who  told  of  her  conversion  by  Bhima  and  the 
Sages.  The  Yaksa  then  produced  a  car  by  magic ;  Bhima 
and  Matisagara  mounted  it  for  their  homeward  journey. 
In  due  time  they  arrived  at  a  park  near  Kamalapura, 
their  native  city  (414).  There  Bhima  adored  the  gods 
and  the  Jina,  the  Lord  of  the  world  (425).  King  Nara- 
vahana,  his  father,  heard  of  his  arrival ;  the  king  and  the 
queen  went  to  greet  Bhima,  who  threw  himself  at  their 
feet.  Bhima  and  Matisagara  returned  in  triumf  on  a 
state  elefant.  Matisagara,  on  request,  narrated  Bhima 's 
adventures.  Naravahana  gave  many  princesses  in  mar- 
riage to  Bhima,  consecrated  him  as  king,  and  himself 
took  the  vow  (diksa).  Bhima  also  in  the  end  took  to  the 
forest.     Because   he   abstained   from   killing,   teaching 


54  Life  and  Stories  of  Pdrgvandtha 

others  also  to  abstain,  lie  obtained  the  highest  success  in 
the  two  worlds  (355-438). 

Story  of  mother  and  son  punished  for  cursing  one 
another  hy  implication  -^ 

The  narrative  here  passes  from  ahihsa  (injury  by 
deed)  to  the  demonstration  that  injury  by  words  also  is 
reprehensible :  In  Vardhanagapura  lived  a  man  of  good 
family,  Sadvada,  with  his  wife  Candra,  and  a  son  Sarga. 
Sadvada  died  poor.  Candra  subsisted  by  doing  chores 
in  other  people's  houses,  while  Sarga  gathered  wood  in 
the  forest.  One  day,  when  Sarga  was  away  at  the  forest, 
Candra  was  called  to  carry  water  to  a  merchant's  house. 
Before  leaving  she  fondly  hung  up  an  excellent  meal  for 
her  son  in  a  hammock,  and  went  to  the  merchant's  house. 
In  the  evening  Sarga  returned,  threw  down  his  wood, 
but,  not  seeing  his  mother,  hungry  and  thirsty,  as  he  was, 
waxed  exceeding  wroth.  When  the  mother  iBnally  ar- 
rived, worn  out  from  her  day's  work,  Sarga  said  to  her 
roughly:  '  How  long,  wretched  woman,  will  you  stand 
there,  impaled  on  a  stake?  '  Thereupon  she  retorted 
petulantly:  '  Are  your  hands  cut  off,  that  you  can't  take 
your  supper  out  of  the  hammock  and  eat  it?  '  In  due 
time  both  became  Jain  ascetics,  died,  and  went  to  the 
heaven  of  the  gods  (451).  Falling  from  that  state,  the 
soul  of  Sarga  was  reborn  as  Arunadeva,  the  son  of  Ku- 
maradeva,  a  merchant  of  TamaliptI ;  the  soul  of  Candra, 
as  Devini,^^  the  daughter  of  a  rich  merchant  Jasaditya 

"  The  same  story,  with  less  obvious  application,  in  S'amaradityasaihksepa 
7.  492  flf.  Cf.,  remotely,  Parigistaparvan  2.  316  ff.;  and  Hertel,  Das  Pafica- 
tantra,  p.  108,  note  4. 

**  In  the  sequel  also  Devini.  Samaradityasamksepa  has  the  Prakrit  form, 
Demi,  taken  over  from  the  Samaraiccakaha. 


Story  of  mother  and  son  punished  for  cursing      55 

in  Patalapura.     A  marriage  was  arranged  for  the  pair, 
but  Arunadeva,  not  being  ready  to  marry,  started  on  a 
mercantile  expedition  with  a  friend  of  his,  Mahegvara. 
Their  ship  was  wrecked,  but  they  reached  the  shore  near 
Patalapura.    Mahegvara  left  his  friend  in  a  ruined  tem- 
ple, to  get  food,  before  the  latter  should  put  in  appear- 
ance as  bridegroom.     Arunadeva,  worn  out  by  fatigue, 
fell  asleep.    Then  the  former  Sarga  as  well  as  his  former 
mother  Candra  were  both  overtaken  by  their  karma  in 
their  previous  birth.    A  robber  cut  off  Bevini's  hands, 
while  she  was  promenading  in  the  garden,  in  order  to 
steal  her  bracelets.    Beadles  took  up  his  pursuit ;  he  fled 
into  the  ruined  temple  where  Arunadeva  was  sleeping. 
There  he  dropped  the  bracelets  and  his  sword.^^    Aruna- 
deva woke  up;  thought  that  the  divinity  of  the  temple 
had  made  him  a  present ;  hid  away  the  bracelet ;  and  was 
just  wondering  what  the  sword  meant,  when  the  beadles 
arrived  in  pursuit,  took  him  for  the  thief,  and  beat  him, 
until  the  bracelets  fell  from  him.     They  brought  him 
before  the  king  by  whose  command  he  was  impaled  upon 
a  stake.    MaheQvara  returned,  missed  Arunadeva,  and, 
on  inquiry,  learned  that  a  thief  had  been  captured  there. 
Suspecting  disaster,  he  soon  came  upon  Arunadeva  im- 
paled, and  at  the  sight  broke  into  terrible  lamentations, 
falling  down  in  a  faint.    When  he  came  to  he  explained 
that  the  victim  was  Arunadeva.    In  his  despair  he  at- 
tempted to  kill  himself  with  a  rock,  but  was  restrained 
by  the  spectators   (476).     Jasaditya  also  heard  of  the 
occurrence,  went  there  with  Devini ;  and  at  the  sight  fell 
in  a  faint.    On  recovering  he  begged  to  enter  the  funeral 
fire.    The  king  heard  of  the  affair,  went  there,  and  con- 
soled Jasaditya  by  pointing  out  the  irresistible  power  of 

"*  See  note  29,  on  p.  37. 


56  Life  and  Stories  of  Pdrgvandtha 

karma.  The  Sage  Amaregvara  came  along  and  instructed 
them  all.  The  king  was  taken  with  remorse  at  his  hasty- 
action  ;  he  himself  and  Jasaditya  took  the  diksa ;  and  even 
the  thief  repented.  Armiadeva,  Devini,  and  the  thief 
went  to  heaven  (439-499). 

Parable  of  the  impatient  beggar  ivJio  went  to  hell 

The  text  passes  from  the  theme  of  injurious  words  to 
that  of  injurious  thoughts,  illustrating:  A  certain  wan- 
dering beggar  came  into  the  neighborhood  of  the  Vai- 
bhara  mountain.  Because  he  got  no  alms,  he  conceived 
the  following  evil  thought :  '  There  is  plenty  to  eat  and 
drink,  and  yet  no  one  gives  me  alms.  Therefore  I  shall 
seize  all.'  In  deep  dudgeon  and  fierce  thought  he 
climbed  to  the  mountain  top,  tore  off  a  huge  rock,  and 
pitilessly  cast  it  down;  in  its  downward  course  all  the 
world  was  destroyed.  He  himself  was  ground  to  pieces 
and  went  to  hell  as  a  dramaka^^  (499-505). 

Story  of  King  Vasu  who  violated  the  truth  ^^ 

The  text  turns  to  the  second  of  the  five  light  vows 
(anuvrata),  namely  truth-telling  (verse  46),  and  illus- 
trates :  King  Abhicandra  of  Quktimati  had  a  son  named 
Vasu.  A  teacher,  Ksirakadamba,  had  a  son  Parvata. 
Vasu,  Parvata,  and  another  boy,  named  Narada  went  to 
school  with  Ksirakadamba.  Once,  while  they  were  study- 
ing by  night  on  the  top  of  the  palace,  sleep  overcame  the 
pupils,  but  the  teacher  overheard  two  ascetics  who  were 
wandering  in  the  heavens  and  observing  the  school,  say 
to  one  another:    '  One  of  these  three  boys  will  go  to 

"  See  p.  233. 

"  Cf.  Mahabharafca  12.  337.  1  S. 


Story  of  King  Vasu  who  violated  the  truth        57 

heaven;  the  other  two  to  hell  '  (519).  The  teacher, 
grieved,  desired  to  find  out  which  was  which.  So  he  gave 
to  each  of  them  a  cock  made  of  dough  (pistakurkuta),-^' 
saying:  '  These  are  to  be  slain  where  no  one  sees.'  Vasu 
and  Parvata  *  slew '  theirs  in  lonely  places,  but  Narada, 
looking  about  in  every  direction,  reflected :  '  Yonder  Sun 
sees;  I  see;  the  birds  see;  the  Protectors  of  the  World 
see;  and  all  that  are  gifted  with  higher  knowledge  see. 
There  is  no  place  where  no  one  sees.  Therefore  I  must 
not  slay  the  cock ;  the  Teacher  has  merely  desired  to  test 
our  intelligence. '  -^  They  reported  what  they  had  done 
to  the  teacher,  who  rejoiced  at  Narada 's  insight,  but 
grieved  because  his  teaching  had  failed  in  two  out  of 
three  cases.  He  therefore  retired  to  the  forest.  Parvata 
took  his  place  as  teacher;  in  due  time,  Narada  became 
expert  in  all  knowledge,  and  returned  home  (546). 

Then  King  Abhicandra  took  vows ;  Vasu  ruled  as  his 
successor,  and  became  famous  all  over  the  earth  for  his 
love  of  truth.  It  happened  that  a  certain  hunter  of  deer 
cast  an  arrow  which  was  lost  in  the  ridge  of  the  Vindhya 
mountain.  When  he  went  to  investigate  why  the  arrow 
was  lost  he  found,  by  feeling  about,  an  atmosferic  crys- 
tal.-^   He  then  understood  that  this  had  seemed  to  him  a 

^*  See  the  additional  note  16,  on  p.  195. 

*•  Analog  to  this  story,  Silavimarisana  Jataka  (305)  :  'There  is  no  such 
thing  as  secrecy  in  wrong  doing';  of.  Morris,  Folk-Lore  Journal  iii.  244. 
The  motif  is  as  old  as  Mahabharata  13.  42.  17  ff.:  'Nothing  can  'be  hidden 
from  the  two  dancers  (day  and  night)  and  the  six  dice-players  (the  six 
seasons ) .' 

*'  akagasphatika,  or  khasphatika  '  atmosferic  crystal,'  is  either  candra- 
kanta,  '  moon-stone,'  or  suryakanta,  '  sun-stone.'  Apparently  one  of  their 
qualities  is  to  be  invisible  and  to  make  anything  into  which  they  are  fixed 
float  in  the  air.  In  general  acceptance  the  moonstone  is  formed  from  the 
coagulation  of  the  rays  of  the  moon,  and  dissolves  under  the  influence  of 
its  light. 


58  Life  and  Stories  of  Pdrgvandtha 

gazelle,  as  does  the  shadow  of  the  earth  in  the  moon,^^ 
and  that,  without  touch,  he  would  nowise  have  found  out 
what  it  was.  He  decided  to  make  a  present  of  it  to  King 
Vasu,  who  accepted  it  and  rewarded  the  hunter;  had  it 
secretly  fixed  into  the  base  of  his  throne;  and  then  had 
the  workmen  who  did  this  killed.  The  crystal  had  the 
effect  of  making  the  throne  float  in  the  air;  this  the 
people  thought  was  due  to  the  power  of  his  truthfulness. 
The  report  was  spread  that  the  gods  hovered  about  him 
on  account  of  his  truthfulness;  in  consequence  he  ob- 
tained the  reputation  called  Urjasvini  ('  Mighty  '),  so 
that  kings  in  fear  of  him  became  his  vassals  (558). 

It  came  to  pass  that  Narada  visited  Parvata,  who  had 
become  Ksirakadamba's  successor  as  a  teacher  of  the 
Vedas.  He  overheard  the  teacher  explain  the  expression, 
ajair  yastavyam,  by  mesair  yastavyam,  i.  e.,  '  one  should 
sacrifice  goats.'  Narada  was  scandalized.^^  He  insisted 
that  ajair  in  the  phrase  meant  '  three-year  old  grain,' 
because  that  cannot  be  born  again.^''  Parvata  referred 
to  the  authority  of  the  Nighantu,^^  and  insisted  that 
Ksirakadamba  had  interpreted  it  the  other  way.  They 
finally  bet  that  he  who  was  wrong  should  have  his  tongue 
cut  out,  and  that  their  former  fellow-pupil,  King  Vasu 
should  decide  the  controversy  (567).    Parvata 's  mother 

^^  The  moon  is  mrgaiika  '  having  the  figure  of  the  deer,'  or  gaganka,  '  hav- 
ing the  figure  of  the  hare.' 

^^Such  practice,  as,  indeed,  all  slaughter,  is  heinous  in  the  eyes  of  Jains 
and  Buddhists;  e.  g.  Prabandhaointamani,  pp.  93,  320;  Mattakabhatta 
Jataka  (18);  also  Jatakas  20,  50.  The  idea  is  by  no  means  strange  to 
Brahmanism;  see,  e.  g.,  how  Mahabh.  14.  28.  6  ff.  decries  goat  sacrifice  as 
hirisa,  '  injury.'  Cf.  Biihler,  tJber  das  Leben  des  Jaina  Monches  Hemachan- 
dra,  p.  39. 

^^  trivarsikiiTii  dhanyani  na  hi  jayanta  ity  ajah.  The  same  pun  argument 
occurs  Mahabh.  12.  337.  Iff.;  Paficatantra,  3.  2. 

^Cf.  Yaska's  Nirukta  4.  25;  6.,  4. 


story  of  King  Vasu  who  violated  the  truth        59 

knew  that  he  was  wrong.  In  distress  she  w^ent  to  King 
Vasu  and  begged  him  to  save  Parvata,^^  by  deciding  that 
ajah  meant  *  goats.'  Vasu  at  first  refused  to  take  part 
in  this  act  of  perfidy,  but  in  the  end  succumbed  to  the 
specious  argument  that  his  first  duty  was  to  protect  the 
son  of  his  former  Teacher.  A  great  assembly  of  wise 
men  was  called  together ;  over  it  presided  Vasu,  floating 
in  the  air  on  his  magic  throne,  like  the  moon  in  the  sky 
(584).  Narada  and  Parvata  presented  their  contentions, 
each  calling  upon  Vasu  to  decide  in  accordance  with  the 
truth.  The  wise  men  at  the  assembly  also  solemnly  con- 
jured Vasu  by  all  the  gods  and  the  laws  of  the  universe 
to  speak  the  truth.  Nevertheless  Vasu  ruled  that  ajah 
meant  '  goats. '  Then  the  gods  angrily  shook  his  throne, 
so  that  he  fell  to  the  ground.  Narada  refused  to  look 
any  longer  upon  the  face  of  the  '  dog-cooker,' ^^  who 
gave  false  witness.  Vasu  went  to  hell.  The  gods  kept 
on  destroying  his  successors,  until  eight  of  them  had  per- 
ished (598).  The  story  is  concluded  with  an  impressive 
panegyric  on  truth,  which  must  not  be  violated  even  in  a 
dream  or  in  jest  (506-608). 


"  diyatam  putrabhikaa  mahyam  mahipate,  '  Give  my  son  to  me  as  alms, 
0  ruler  of  the  earth!  ' 

"cvapaka,  cvapaca,  cvapacika,  Prakrit  sunahapaya,  primarily  designa- 
tion of  a  Pariah,  and  thence  standard  term  of  opprobrium;  see  Pargvanatha 
3.  619,  858;  Dacakumaracarita  ii,  p.  30;  Muladeva,  in  Jacobi,  Ausgewahlte 
Erzahlungen,  p.  63,  1.  21.  In  Mahfibh.  12.  141.  1  flf.,  Vigvamitra,  during  a 
famine,  tries  to  steal  the  leg  of  a  dog  from  a  Candala,  an  act  so  degrading 
tJiat  the  Candala  himself  tries  to  dissuade  him.  In  Kathas.  13.  148,  189 
branding  a  dog-foot  on  the  forehead  is  a  sign  of  degradation.  Cf.  Benfey, 
Das  PaScatantra,  vol.  i,  pp.  439,  445. 


60  Life  and  Stories  of  Pdrgvanatha 

Story  of  the  thief  who  was  destined  to  die  like  Absalom. 

Unavertable  fate  ^^ 

The  text  turns  to  the  third  of  the  five  light  vows  (anu- 
vrata),  namely  abstention  from  theft  (verse  46),  pic- 
turing forcibly  its  wickedness.  Worse  than  murder,  it 
causes  death  alive;  it  defiles  as  the  touch  of  a  Mataiiga 
even  with  a  finger,  and  so  on.  Then  follows  illustration 
by  story:  In  Qripura  ruled  a  king,  Manamardana.  A 
young  man  of  good  family  and  well  educated,  Mahabala 
by  name,  gradually  lost  his  relatives,  began  to  lead  a 
dissolute  life,  and,  from  a  gambler,  became  a  thief. 
Once  he  went  by  night  to  steal  in  the  house  of  a  mer- 
chant named  Datta.  As  he  peeked  into  the  house  thru 
a  lattice-window,  he  saw  Datta  quarrelling  bitterly  with 
his  son  over  some  trifling  disagreement  of  accounts. ^^ 
Out  of  decency  he  reflected,  that  a  man  who  would  aban- 
don sleep  in  the  middle  of  the  night,  and  quarrel  with 
his  diligent  and  proper  son  over  such  a  trifle,  would 
die  of  a  broken  heart,  if  he  were  to  steal  his  property. 
So  he  went  to  the  house  of  a  hetaera,  Kamasena.  He 
saw  her  lavish  her  professional  ministrations  upon  a 
leprous  slave,  as  tho  he  were  a  god.  He  decided  that 
he  could  not  afford  to  steal  from  any  one  as  greedy  for 
money  as  all  that  (626).  Then  he  went  to  the  house  of  a 
Brahman  and  saw  him  sleeping  with  his  wife  on  a  couch. 

"The  notion  that  specific  fate,  or  fate  imposed  by  supernatural  power, 
is  unavertable  is  a  fruitful  psychic  motif  of  fiction:  Mahabharata  1.  41. 
Iff.;  Hitopadega  in  Braj  Bhakha  4.  3  (Hertel,  Das  Paiicatantra,  p.  56,  with 
parallels);  Nirmala  Pathaka  2.  6  (Hertel,  ib.,  p.  283);  Kathakoga,  pp. 
147-157;  Dhammapada  Commentary  9.  12;  Ralston,  Tibetan  Tales,  pp. 
273  S.    Cf.  ZDMG.  Ixv.  434  ff.,  440,  441,  449. 

"Unintelligible  words:  vicopakaikasya  'melato  lekhyake,  'an  account 
not  agreeing  by  a  single  vigopaka  ( ?).  The  word  vigopaka  occurs  in  Rau- 
hineya  Carita;  see  p.  233. 


The  thief  who  was  doomed  to  die  like  Absalom      61 

A  dog^®  urinated  into  the  Brahman's  hand,  who  said, 
*  Thank  you!  ',  as  he  rose  with  a  start.  The  thief  re- 
flected that  such  was  the  Brahman's  greed  (for  alms) 
that  it  persisted  even  while  he  was  asleep ;  he,  therefore, 
must  not  steal  there  (639). 

He  then  decided  to  eschew  mean  folks ;  and  broke  into 
the  king's  palace.  There  he  saw  the  king  resting  with 
his  queen  on  a  couch.  As  he  stood  there,  intending  to 
rob,  a  serpent  came  thru  a  hole  in  the  door,  bit  the  hand 
of  the  queen  that  hung  outside  the  bed,  and  glided  away. 
G-reatly  astonished,  he  forgot  his  own  business,  and  si- 
lently followed  the  serpent  to  the  ground  floor.  There 
the  serpent  took  on  the  form  of  a  great  bull,  and  with  a 
roar  proceeded  to  kill  the  keeper  of  the  main  door  of  the 
palace.^'^  The  thief  caught  hold  of  the  bull's  tail,  and 
asked  him  who  he  was,  why  he  had  come  here,  and  what 
he  would  do  next.  The  bull  replied  in  a  human  voice,  that 
he  was  the  servant  of  Yama ;  ^®  that  he  had  come,  at  his 
command,  to  kill  the  queen  and  the  doorkeeper ;  and  that 
on  the  next  day  the  architect  of  the  new  palace  of  the 
king  would  fall  from  one  of  its  turrets.  The  thief  then 
made  the  bull  tell  him  how  he  himself  would  die.  Reluc- 
tantly the  bull  informed  him  that  he  would  die  hanging 
on  the  branch  of  a  banyan  tree  which  stood  on  the  king's 
highway.  The  thief  then  let  go  the  bull's  tail.  Next  day 
the  architect  died,  as  predicted;  the  thief,  af right  over 
his  own  impending  death,  went  to  a  distant  village,  and 

"The  text  reads  khuna  for  euna. 

•'  pratoli  means  '  the  main  street  of  a  town ' ;  pratoli-dvara,  '  the  gate 
opening  upon  that  street.' 

•"See  the  story,  'Lord  of  Death,'  in  Steel  and  Temple,  Legends  of  the 
Panjab,  pp.  207  ff.  (same  as  Wide-Awake  Stories,  pp.  219  fT.);  R.  S.  Mu- 
kharji,  Indian  Folk-Lore,  pp.  92 ff.;  McCulloch,  Bengali  Household  Tales, 
pp.  1  ff.  Serpent  as  messenger  of  death  as  early  as  Mahabh.  13.  1.  35. 


62  Life  and  Stories  of  Pdrgvandtha 

took  the  diksa  (initiation)  with  an  ascetic  that  lived  near 
by  (650). 

Wliile  the  former  thief,  Mahabala,  was  preaching  as- 
ceticism in  the  forest,  a  thief  who  had  stolen  a  jewel 
casket  from  the  king's  palace  came  running  up,  pursued 
by  the  king's  beadles,  dropped  the  casket  in  front  of 
Mahabala,^*^  and  fled.  No  sooner  had  Mahabala  taken  up 
the  casket,  which  was  like  a  '  poison-maiden, '  ^^  than  the 
beadles  came  along,  surrounded  him,  and  accused  him  of 
the  theft.  They  beat  him  with,  their  fists  and  with  staffs, 
fettered  him,  and  led  him  to  execution.  Then  Mahabala 
recited  a  gloka,  which  described  the  grip  of  his  fate. 
His  captors  wondered  what  he  meant,  and  brought  him 
before  the  king,  in  whose  presence  he  repeated  his  gloka, 
narrating  all  his  experiences.  The  king  determined  that 
he  should  escape  his  impending  doom.  Mahabala  asked 
to  be  removed  from  the  fateful  banyan,  but  the  king  suc- 
ceeded in  allaying  his  apprehensions.  In  due  time  Maha- 
bala rode  out  with  the  king  upon  a  mettlesome  horse, 
which  became  unmanageable,  and  dashed  under  that  very 
banyan.  Mahabala  (Absalom-like)  was  caught  in  the 
throat  by  a  thorn  in  a  branch  of  that  tree.  The  horse  ran 
off,  and  he  hung  there  dying,  but  reciting  his  gloka  at  the 
very  end '^^  (668).  The  king  mourned  Mahabala  pite- 
ously,  had  him  cremated  in  sandal-wood,  and  retired 
broken-spirited  to  his  palace  (699).  Two  Munis  came 
along,  and  enlightened  the  king,  so  that,  by  the  road  of 
justice,  he  reached  a  state  of  imperishableness  (padam 
avyayam)  (609-722). 


^See  note  29,  on  p.  37. 

*>  See  additional  note  17,  on  p.  198. 

*^See  additional  note  18,  on  p.  199. 


story  of  Sundara  and  Madanavallabhd  63 

Story  of  the  chaste  royal  pair  Sundara  and  Madana- 
vallabhd 

The  text  turns  to  the  fourth  of  the  five  light  vows 
(anuvrata),  namely  chastity  (verse  46)  :  one  should  see, 
and  yet  not  see  others'  wives;  even  the  gods  extol  the 
glories  of  the  chaste.  The  theme  is  illustrated  by  the 
following  story :  Good  King  Sundara  of  Dharapura  had 
but  a  single  wife,  Madanavallabha,  crest-jewel  of  good 
women.  The  pair  had  two  exemplary  sons,  Kirtipala  and 
Mahapala.  The  king  regarded  all  other  women  as  sisters 
(sodaryavrata),^-  wherefore  his  reputation  reached  to 
heaven.  Once,  in  the  middle  of  the  night,  the  house  divin- 
ity of  the  king  told  him,  sad-faced,  that  his  would  be  a 
rude  fate,  but  that  she  herself  might  be  able  to  postpone 
his  troubles  until  after  his  youth  had  passed.  The  king, 
however,  realizing  that  his  trials  must  be  due  to  his 
karma,  chose  to  shoulder  them  without  delay  (740).  He 
placed  his  kingdom  in  charge  of  his  minister  Subuddhi, 
took  his  wife  and  children,  and,  in  garb  suitable  to  his 
prospective  humble  life,  went  forth,  appraising  his  past 
grandeur  at  the  value  of  a  blade  of  grass.  A  thief 
promptly  robbed  him,  while  he  was  asleep  on  the  road, 
of  the  provisions  he  had  taken  with  him,  and  also  took 
his  signet-ring.  Plagued  by  hunger  and  thirst,  guarding 
his  daintily  reared  wife,  and  cajoling  his  crying  boys,  he 
arrived  at  the  city  of  Prthvipura  (750). 

Outside  the  walls  of  that  city  camped  a  merchant, 
named  Qrisagara.  He  allowed  the  exiles  a  place  in  his 
camp  to  live.  The  king  was  unaccustomed  to  work,  his 
two  boys  too  small.  But  the  queen,  by  feminine  instinct 
(strisvabhava),  showed  skill  in  house-work,  and  earned 

**  See  the  note  on  6.  773  flf. 


64  Life  and  Stories  of  Pdrgvandtha 

their  living  by  doing  chores  in  neighboring  houses,  such 
as  sweeping  away  cow-dung,  and  so  on.  They  were 
treated  kindly,  and  were  given  cast-off  clothing,  and 
coarse,  cold  food.  Near  there  camped  another  caravan 
where  she  did  some  work.  Its  head,  Somadeva,  became 
enamored  of  Madanavallabha,  but  she  rejected  him  scorn- 
fully. He  then  affected  to  treat  her  honorably,  but  in  the 
end  carried  her  off  with  him  on  a  journey  to  his  own  city 
(768).  Even  then  his  designs  were  foiled  by  her  virtue 
and  regard  for  her  husband  (772). 

King  Sundara,  much  afflicted  by  his  separation  from 
his  beloved  queen,  chided  his  fate,  but  remained  there 
awaiting  developments.  A  merchant,  Qrisara,  happened 
where  he  was,  pitied  his  sad  condition,  and  offered  him 
shelter  and  food,  in  exchange  for  which  he  and  his  boys 
were  to  tend  a  temple  which  the  merchant  had  built.  This 
he  did  to  the  satisfaction  of  the  merchant,  until  one  day 
the  merchant  noticed  the  two  boys  hunting  birds.  In 
punishment  for  this  childish  offence,'*^  he  beat  them, 
broke  their  bows  and  arrows,  and  told  the  king,  father 
of  such  boys,  that  he  could  no  longer  live  with  him.  To- 
gether with  his  boys  he  again  started  to  wander,  crossed 
a  wild  and  dangerous  forest,  and  arrived  at  an  unford- 
able  river.  He  put  one  of  his  boys  on  his  shoulder, 
crossed  the  river,  and  left  him  there.  But,  on  returning 
to  fetch  the  second,  he  was  carried  off  his  feet  by  the 
flood,  and  barely  saved  himself  by  means  of  a  log  of  wood 
which  came  floating  his  way.  Thus  all  three  were  separ- 
ated. Racked  by  despair,  he  finally  gathered  courage  to 
move  on  (813).  He  managed  to  reach  a  village,  was  en- 
tertained by  a  householder,  but  the  housewife  made  im- 
proper advances  to  him  ^^  (821).    Leaving  this  forbidden 

**  The  offence  from  the  Jain  point  of  view,  however,  is  grave. 
**See  additional  note  19,  on  p.  199. 


Story  of  Sundara  and  Madanavallahha  65 

ground,  he  came  to  Qripura,  in  the  outskirts  of  which 
city  he  went  to  sleep  under  a  mango  tree.  The  king  of 
Qripura  having  just  died  sonless,  the  five  oracle  method 
(pancadi\^a-adhivasana^^)  of  finding  a  successor  was 
employed.  The  procession  of  elefant,  horse,  chowries, 
umbrella,  and  water-jug,  headed  by  the  court  arrived  at 
the  spot  where  Sundara  slept.  The  horse  then  neighed, 
the  elefant  roared,  the  water-jug  emptied  itself  on  the 
king,  the  umbrella  stood  over  his  head,  and  the  two  chow- 
ries waved.  He  was  carried  in  triumf  on  the  back  of  the 
elefant  to  the  city,  and  received  the  homage  of  the  minis- 
ters and  vassals.  Not  even  in  all  this  glory  did  King 
Sundara,  devoted  to  his  own  most  beloved  wife,  think  of 
marriage,  for  sooner  than  have  two  wives  a  man  should 
go  to  prison,  or  exile,  or  hell  (838). 

The  king's  two  sons  separately  wandered  far,  but  in 
time  each  arrived  at  Qripura  and  met  at  the  watch  of  the 
town.  The  merchant  Somadeva  also,  having  Madana- 
vallahha, their  mother,  in  his  caravan,  came  to  that  city, 
and  asked  the  king  for  watchmen  for  his  caravan.  The 
two  boys  were  assigned  to  this  duty.  By  night,  in  order 
to  pass  the  time,  the  younger  asked  the  older  to  tell  him 
a  story,  whereupon  he  told  him  his  own  story.  Their 
mother.  Queen  Madanavallahha,  still  attached  to  Soma- 
deva's  camp  as  woman  of  all  work,  lying  awake  sadly, 
overheard  ^^  the  boys,  recognized  them  as  her  long-lost 
children,  came  out,  and  embraced  them  with  tears.  Soma- 
deva was  angered  by  this  occurrence,  and  had  the  boys 
brought  before  the  king.  Him  they  told  what  had  hap- 
pened between  them  and  the  woman  from  the  camp.  The 
king  then  questioned  Somadeva,  who  told  him  that  the 
woman  had  been  carried  with  his  caravan  from  Prthvi- 

*  See  additional  note  20,  on  p.  199. 
*•  See  additional  note  2,  on  p.  185. 

5 


6Q  Life  and  Stories  of  Pdrgvandtha 

pura,  and  that  she  had  conducted  herself  unexceptionably 
as  a  woman  of  good  family  (850).  The  king  sent  for  her, 
but  she  would  not  go  out  alone.  Then  he  himself  went 
to  the  camp,  found  her  meanly  clad,  and  ailing.  He  ad- 
dressed her  tenderly,  but  she  stood  with  her  eyes  cast 
upon  his  feet,  struggling  with  conflicting  emotions.  The 
king,  after  humbly  blaming  himself  for  his  shortcomings, 
had  her  conducted  on  an  elefant  to  the  palace,  and  they 
entered  the  state  chamber.  Then  the  king  appointed  his 
sons  provincial  rulers,  after  which  the  entire  family,  as 
the  result  of  their  virtue  and  courage,  lived  together 
happily  (866). 

In  the  meantime  the  minister  Subuddhi,  whom  Sun- 
dara  had  left  in  charge  of  his  kingdom  in  Dharapura, 
had  placed  the  king's  shoes  on  the  throne,'*'^  and  kept 
faithful  charge  of  his  trust.  When  he  heard  of  the  events 
that  happened  to  his  king  Sundara  in  Qrlpura,  he  sent  a 
messenger  to  report  the  continued  homage  of  his  sub- 
jects, and  their  intense  longing  to  see  him  again  in  their 
midst  (876).  The  king  left  his  older  son  in  charge  of 
Qrlpura,  and  returned  with  his  wife  and  other  son  to 
Dharapura,  where  he  was  acclaimed  jubilantly  by  min- 
isters, vassals  and  citizens  (881). 

The  next  day  a  profetic  Sage  arrived  at  a  park  out- 
side the  city.  The  king  went  out  to  pay  his  respects,  and 
asked  him  to  describe  his  previous  karma.  The  sage  told 
him  that  he  and  his  queen  had  existed  in  a  previous  birth 
in  Campa  as  the  merchant  Cankha  and  his  wife  Qri.  They 
had  lived  piously,  but  on  account  of  their  youth  had  fallen 

*' iSignifying  that  the  king  still  ruled.  So  in  the  Ramayana,  Bharata 
■places  his  esiled  ibrother  Rama's  shoes  upon  the  throne,  as  a  sign  that 
Rama  is  the  true  king  of  Ayodhya.  See  also  the  two  padukas,  sym- 
bolizing the  dominion  of  Yugadi^a  (Rsabha)  in  the  Catrumjaya  Mahat- 
myam,  Indian  Antiquary  xxx.  243  top. 


story  of  the  miserly  Dlianasdra  67 

from  grace.  They  were  then  born  into  their  present 
state,  had  fallen  into  misfortune,  but  had  been  saved  by 
their  virtue.  Sundara  and  his  wife  continued  to  live  pious 
and  virtuous  lives,  died  peacefully,  and  went  to  heaven 
(723-890). 

Story  of  the  miserly  merchant  Dhanasdra 

The  text  turns  to  the  fifth  and  last  of  the  light  vows 
(anuvrata),  namely  greedlessness  (aparigraha^^),  illus- 
trating by  story:  In  the  city  of  Mathura  lived  a  mer- 
chant, named  Dhanasara,  who  counted  his  wealth  by 
lakhs  and  crores,  but  was  exceedingly  stingy.  The  sight 
of  any  of  his  people  giving  alms  would  make  him  shut 
his  eyes  and  fall  in  a  faint.  If  his  neighbors  gave  alms, 
a  thing  which  he  did  not  see,  but  heard  of,  the  mere  report 
of  that  would  make  him  flee.  If  urged  to  give  for  reli- 
gious ends,  he  would  shut  his  teeth,  and  stand  motionless. 
He  changed  the  first  syllable  of  the  word  dana,  '  giving  ' 
(namely,  da)  to  na,  namely  '  not.' 

The  ill  repute  of  his  stinginess  became  so  great  that 
no  one  would  mention  his  name  (906).  Once  upon  a  time 
he  dug  for  treasure  and  made  a  find,  but,  as  he  looked  at 
it,  it  turned  to  living  coal.  Another  time  he  found  treas- 
ure, but  it  turned  to  vermin,  serpents,  and  scorpions.'*'' 
Just  as  he  was  beating  his  breast  in  grief  over  this  dis- 
appointment, he  was  told  of  the  wreck  of  one  of  his  ships. 
Almost  choked  with  grief,  he  stood  like  a  stone  fence. 
Then  he  determined  to  go  to  sea  to  retrieve  his  wealth. 
Remembering  the  city  of  Mahakrpana  ('  Stingytown  '), 
which  he  had  once  visited,  he  set  out  for  that.    His  ship, 

^'Otherwise  known  as  akimcanatva  or  akimcanya. 

*'Gold  turns  to  scorpions,  Indian  Antiquary  xix.  311;  Manwaring,  Ma- 
hratti  Proverbs,  p.  217   (note  on  nr.  1675). 


68  Life  and  Stories  of  Pdrgvanatha 

laden  with  precious  wares,  encountered  a  fierce  gale  and 
was  smashed  into  a  hundred  pieces  (924).  But  he  saved 
himself  upon  a  plank,^"  landed  in  a  forest,  and  reflected 
upon  the  folly  of  his  greed.  In  that  forest  he  saw  a  Sage, 
paid  his  respects  to  him,  and  asked  him  why  he  had 
become  a  miser,  and  why  he  had  lost  his  wealth.  The 
Sage  narrated  (891-930) : 

Story  of  the  two  brothers,  one  stingy,  the  other  generous 

In  Dhatakikhandabharata  lived  two  brothers,  Dhana- 
dhya  and  Grhasambhuta.  At  the  death  of  their  father  the 
older,  as  head  of  the  family,  was  upright  and  generous ; 
the  younger  was  stingy,  and  hated  to  see  his  older  brother 
practise  generosity.  Yet  Qri  ('  Fortune  ')  attended  the 
older,  so  that  he  prospered  notwithstanding  his  open- 
handedness,  whereas  the  younger  was  abandoned  by 
Qri.^^  In  time  the  older  brother  abandoned  the  world, 
died,  and  was  reborn  as  a  distinguished  god  in  the  Sau- 
dharma  heaven ;  the  younger,  having  done  scant  penance, 
also  died,  and  was  reborn  as  an  Asura  (941) ;  '  You 
(namely,  Dhanasara  of  the  preceding  story)  are  derived 
from  the  Asuras,  but  the  older,  having  fallen  from  Sau- 
dharma,  was  born  in  Tamalipti  as  the  son  of  a  wealthy 
merchant,  and  attained  the  wisdom  of  a  Kevalin:  I  am 
he.  This  accounts  both  for  your  stinginess,  and  the  loss 
of  your  wealth  '  (945).  The  Sage  then  continued  to  dis- 
course on  generosity  and  stingines,  illustrating  by  story 
(931-958) : 


"  See  note  33,  on  p.  49. 

"See  additional  note  21,  on  p.  202. 


The  gold-man  69 

Story  of  the  merchant  Kuhera  and  Qri,  the  goddess  of 
fortune:    The  gold-man  ^^ 

In  the  city  of  QriviQala  ruled  King  Gunadhya.  There 
lived  Kubera,  a  wealthy  merchant.  Once  upon  a  time 
Qrl,  the  goddess  of  fortune,  who  is  like  a  fickle  woman  ^^ 
(verse  953),  spoke  to  him  in  a  dream:  '  I  have  lived  here 
in  your  house  for  seven  seasons  (paryaya) ;  now  I  wish 
to  go;  I  have  come  to  take  leave  of  you.'  He  asked  for 
a  delay  of  four  days,  which  she  granted.  Kubera  then 
gave  away  his  entire  property  to  the  unprotected,  poor, 
wretched,  and  to  his  own  relatives.  On  the  fourth  day 
he  joyously  lay  down  upon  an  old  bed,  feigning  sleep. 
The  goddess  arrived,  he  pretended  to  be  aroused,  and 
told  her  that  he  had  been  lying  in  deep,  pleasurable  sleep, 
because  he  no  longer  had  any  of  the  cares  of  wealth 
(972).  He  then  asked  Qri  what  he  should  do,  whereupon 
she  suggested  that  he  might  find  some  means  of  checking 
her  waywardness.  When  Kubera  did  not  react  upon  this, 
but  bade  her  go  as  she  desired,  Qri  confessed  that  his 
pious  acts  had  renewed  her  attachment  to  him.  In  order 
to  make  it  possible  that  she  should  stay  with  him  (that 
is  to  say,  in  order  that  he  should  be  rich  again),  she 
advised  him  to  go  to  her  temple,  where  he  would  find  a 
man  in  ragged  clothes.  Him  he  should  invite  and  feed ; 
then  touch  his  foot  with  a  staff,  whereupon  he  would  turn 
into  a  gold-man  (svarnapurusa)   (978). 

In  this  way  he  obtained  the  gold-man.  No  matter  how 
much  gold  he  broke  off  him,  he  did  not  grow  less.  Then 
a  barber  ^"^  came  to  serve  him,  found  out  what  had  hap- 
pened, and  decided  to  try  the  same  game.    In  due  course 

^  See  additional  note  22,  on  p.  202. 
"  See  additional  note  21,  on  p.  202. 
"  See  additional  note  23,  on  p.  202. 


70  Life  and  Stories  of  Pdrgvanatha 

he  saw  such  a  man  standing  in  the  temple  of  the  divinity, 
invited  and  fed  him,  and  then  struck  his  foot  with  a  cud- 
gel. But  the  man  fell  at  the  blow,  cried  aloud,  armed 
police  arrived  on  the  spot,  and  took  the  barber  before  the 
king.  He  told  of  the  gold-man  in  Kubera's  house,  and 
how  everything  had  happened  differently  when  he  had 
tried  it.  Wliereupon  Kubera  was  cited  into  the  royal 
presence,  and  told  the  entire  marvel  from  beginning  to 
end.  The  king  rejoiced  that  so  pious  a  man  as  Kubera 
resided  in  his  kingdom,  honored  him,  and  dismissed  the 
barber.  Others  followed  Kubera's  example  and  led  gen- 
erous lives  (959-989). 

Story  of  the  miserly  merchant  Dhanasdra,  continued 

Upon  hearing  these  sermons  and  stories  Dhanasara 
told  the  Sage  that  henceforth  he  would  keep  for  himself 
only  one-fourth  of  such  wealth  as  he  might  acquire,  and 
distribute  the  rest  in  the  cause  of  religion.  The  Sage 
accepted  his  declaration,  and  instructed  him  still  further. 

Later  on  Dhanasara  went  to  Tamalipti  on  business,  but 
also  passed  some  time  in  honoring  the  Jina.  In  the  town 
there  was  a  house  which  had  been  depopulated  by  a 
Vyantara  demon.  There  Dhanasara  lived  in  the  com- 
pany of  a  Jina  image.  By  night,  until  sunrise,  the  demon 
angrily  haunted  him,  assuming  terrible  forms.  But  Dha- 
nasara kept  calm,  so  that  the  demon  was  much  impressed, 
and  told  him  to  ask  a  favor.  Dhanasara  asked  nothing ; 
so  the  god,  of  his  own  accord,  advised  him  to  return 
home  to  Mathura,  and  there  become  rich  again.  Dhana- 
sara accepted  this  advice,  in  order  to  purge  himself  of 
stinginess.  He  returned  to  Mathura,  found  there  his  for- 
mer property,  in  due  time  became  enormously  rich,  built 
a  lofty  Jaina  temple,  made  other  benefactions,  and  re- 


Kiranavega's  conversion  and  death  71 

tained  only  a  fourth  part  of  his  wealth  (1001).  He  died 
in  fast,  and  became  a  god  in  the  Saudharma  heaven.  He 
will  obtain  salvation  in  Videha  (990-1014). 

Brahman  and  dish  of  grits  ^^ 

The  text  proceeds  to  show  that  greed,  even  if  only  in 
thought  (atilaulyata-dhyana),  is  reprehensible,  illustrat- 
ing by  a  version  of  '  The  Brahman  in  the  Potter's  Shop  ' : 
A  certain  mendicant  obtaining  a  dish  of  grits,  settled 
to  sleep  in  a  temple  with  the  dish  at  his  feet.  There  he 
ruminated  as  follows :  '  I  shall  sell  these  grits  and  buy  a 
she-goat  with  the  money ;  sell  the  goat  and  her  kids  and 
get  a  milch-cow ;  sell  the  milch-cow  and  get  a  she-buffalo ; 
sell  the  she-buffalo  and  get  a  noble  mare,  whose  superb 
colts  will  procure  great  wealth.  Then  I  shall  build  a 
lovely  palace  with  a  couch  of  state,  gather  a  retinue,  in- 
vite my  relatives,  marry  the  beautiful  daughter  of  a  most 
distinguished  Brahman,  and  have  by  her  a  son  with  all 
the  perfect  characteristics.  He  will  gradually  grow  up, 
until  one  day  I  shall  see  him  in  the  courtyard  crying, 
whereupon  I  shall,  in  a  rage,  strike  my  wife  with  my  foot 
— thus !  '  Then  he  saw  his  dish  smashed,  his  grits  scat- 
tered— and  greatly  grieved  (1015-1026). 

Frame  Story:   Kiranavega's  conversion  and  death 

The  Sage  thus  finished  the  exposition  of  the  five  light 
vows  (anuvratani)  of  the  house-holders,  which  corres- 
pond to  the  great  vows  (mahavratani)  of  ascetics.  Many 
people  were  converted.    King  Kiranavega  turned  from 

"See  my  article,  'On  recurring  Psychic  Mdtifs  in  Hindu  Fidtion,  JAOS. 
xxxvi.  pp.  26  ff.  See  also  Dhammapada  Commentary  3.  4;  Parker,  Village 
Folk-Tales  of  Ceylon,  vol.  i,  pp.  197,  304,  306. 


72  Life  and  Stories  of  Pdrgvandtha 

concerns  of  the  body  to  concerns  of  the  soul,  and  became 
as  one  who  has  attained  salvation  while  yet  alive  (jivan- 
mukta).  There  are  four  different  grades  of  men  who 
according  to  their  various  characters  are  influenced  dif- 
ferently by  stories.  They  are  connected  with  the  three 
so-called  gunas,  or  '  qualities  ' :  tamas,  '  darkness  ' ;  ra- 
jas, '  passion  ';  and  sattva,  '  goodness,'  culminating  in 
sattvika  narottamah,  '  most  excellent  men  of  sattva 
character  ^^  (1038).  Kiranavega  then  thanked  the  Sage, 
resorted  to  his  protection,  and  made  over  his  kingdom 
to  his  son  Kiranatejas.  With  the  permission  of  the  Guru 
he  went  to  Puskaradvipa,  and  passed  some  time  on  the 
mountain  of  Vaitaclhya,  in  austere  penance,  carrying  an 
image  of  the  Jina.  The  soul  of  the  kurkuta  serpent  (1. 
858  ff.)  came  from  hell,  being  reborn  there  as  a  great 
serpent.^^"  Owing  to  their  prenatal  enmity  the  serpent  bit 
Kiranavega.  The  later  regarded  this  as  the  result  of  his 
karma,  died  contentedly  and  forgivingly,  and  was  reborn 
as  a  god  in  Jambudrumavarta.^'^  The  serpent  was  burned 
by  a  forest-fire,  and  went  to  the  Dhumaprabha  hell, 
which  is  vividly  described.    Final  blessing  (1027-1065) 


58 


^  The  same  classification  in  6.  544,  and  a  similar  application  of  the  gunas 
in  Mahabharata  14.  36.  1  ff. 

"*''  Fourth  pre-birth  of  the  future  Meghamalin. 

^'  Fifth  pre-birth  of  tlie  future  Parcva. 

^  Fifth  pre-ibirth  of  the  future  Meghamalin. 


King  Vajrandbha  and  his  cousin  Kuhera  73 


Sakga  the  Third 

Frame  story:  King  Vajrandbha  and  his  infidel  cousin 

Kubera 

Kiranavega  fell  in  due  time  from  his  high  estate  of 
god,  and  was  reborn  as  Prince  Vajranabha,^  son  of  Lak- 
smivati,  the  wife  of  Vajravirya,  king  of  Qubhamkara.  He 
grew  into  every  bodily  and  mental  perfection,  so  as  to 
become  the  fitting  mate  of  Vijaya,  daughter  of  Can- 
drakanta  of  Badgadega,  with  whom  he  lived  wisely  and 
piously  ( 20 ) .  It  happened  that  he  had  a  visit  from  a  cousin 
(matulanandana),  by  name  of  Kubera,  an  infidel,  hated 
even  by  his  own  father.  Kubera  mocked  Vajranabha's 
piety,  advising  him  to  '  fulfil  every  desire  of  his  mind, 
speech,  and  body.'  While  Vajranabha  was  trying  to  re- 
form Kubera,  the  great  Sage  Lokacandra  arrived  in  a 
park  outside  the  city.  They  both  went  to  hear  him 
preach  a  lengthy  sermon  on  a  variety  of  topics  (58). 
Kubera  remained  sceptical,  upheld  the  advantages  of  a 
sensual  life,  and  supported  his  position  by  rationalistic 
arguments  (65).  The  Sage  gently  reproved  and  refuted 
him,  and,  in  the  course  of  exposition  of  the  Jaina  doc- 
trine, arrived  at  the  four  worldly  (laukika)  virtues,  which 
are  the  theme  proper  of  this  Sarga.  These  are  vinaya, 
'  tact  ' ;  viveka,  '  discernment ' ;  susamga,  '  association 
with  good  people  ' ;  and  susattvata,  *  resolute  courage  '  ^ 
(98).  The  text  next  defines  the  first  of  these  virtues,  il- 
lustrating by  the  following  story  (1-104) : 

^  Sixth  pre^birth  of  the  future  Pargva. 
'See  Calibhadra  Carita  1.  21;  2.  2. 


74  Life  and  Stories  of  Pdrgvandtha 

Story  of  King  Vikrama  as  a  parrot  -* 

In  the  city  of  Avanti,  in  the  land  of  Avanti,  ruled  the 
mighty  and  accomplished  King  Vikrama,  by  the  side  of 
his  noble  and  lovely  queen  Kamalavati.  One  day  he  ad- 
dressed the  people  assembled  in  his  hall  of  audience: 
'  Ah,  tell  me!  Is  there  anywhere  any  accomplishment, 
science,  wealth,  or  intelligence,  so  marvelous  as  not  to  be 
found  in  my  kingdom?  '  ^  A  stranger  in  the  assembly 
rose  up  and  declaimed  aloud :  '  Long  have  I  roamed  the 
treasure-laden  earth,  but  I  have  not  beheld  a  union  of  the 
rivers  of  glory  and  knowledge  like  unto  thee.  In  Patala 
(Hades)  rules  Vasuki  (the  beautiful  king  of  the  ser- 
pents) ;  in  heaven  Qakra  (Indra).  Both  these,  invisible 
as  they  are,  are  realized  by  the  mind  thru  thy  majesty,  0 
Euler  of  the  Earth !  '  He  then  went  on  to  praise  the  min- 
isters, warriors,  and  wives  of  the  king,  but  found  just  a 
single  shortcoming  in  the  king,  namely,  that  he  was  ig- 
norant of  the  '  Art  of  entering  another's  body.'  The  king 
asked:  '  Wliere  is  this  to  be  found?  Tell  me  quickly!  ' 
The  other  replied :  '  On  the  mountain  of  Qri,  in  the  keep 
of  a  man  Siddhegvara. '  ^  The  king  dismissed  the  assem- 
bly, put  his  minister  in  charge  of  his  kingdom,  and,  eager 
to  obtain  this  science,  went  out  from  the  city  by  night, 
without  regard  to  danger  or  hardship.    In  due  time  he 

^^  This  is,  perhaps,  the  most  interesting  and  original  story  of  the  book. 
It  has  been  treated  in  relation  to  its  congeners,  and  translated  in  full,  by 
the  author  in  his  essay,  'On  the  art  of  entering  another's  body,'  Proceed- 
ings of  the  American  Philosophical  Society,  vol.  IvL  (1917),  pp.  Iff.  The 
translation  with  annotations  is  on  pp.  22-43. 

^  For  this  sort  of  boastful  inquiry  see,  e.  g.,  Jacobi,  Ausgewahlte  Er- 
zjihlungen  aus  dem  Mfiharastri,  p.  39;  Leumann,  Die  Avacyaka-Erzahl- 
ungen,  ii.  8.  3  (p.  15). 

^  The  name  means  '  Lord  of  Magic' 


story  of  King  Vikrama  as  a  parrot  75 

reached  the  mountain  of  Qri,  beheld  SiddheQvara,  ob- 
tained his  favor,  and  was  accepted  as  a  pupil  (127). 

Now  a  certain  Brahman  had  been  on  the  spot  a  long 
time  ahead  of  Vikrama,  hoping  to  acquire  the  same  sci- 
ence. But  the  very  devotion  he  showed  became  a  plague, 
because  of  his  constant  importunity.  On  the  other  hand, 
the  Master  was  pleased  with  the  king's  devotion,  wiiich 
was  coupled  with  tact  and  disinterestedness,  so  that  he 
begged  Vikrama  to  accept  from  him  the  '  Art  of  entering 
another's  body,'  in  discharge  of  the  debt  imposed  by  the 
king's  devotion  (133). 

Upon  hearing  this,  Vikrama,  indifferent  to  his  own  in- 
terests, perceiving  the  disappointment  of  the  Brahman, 
begged  the  Teacher  rather  to  confer  the  science  upon  the 
Brahman.  The  Teacher  said;  '  Do  not  give  a  serpent 
milk  to  drink!  He  is  unworthy,  and  with  an  unworthy 
person  the  science  works  great  mischief.  Think  how, 
once  upon  a  time,  a  Master  of  Magic,  seeing  the  bones  of 
a  lion,  made  the  body  of  the  lion  whole,  and  undertook 
to  give  him  life ;  how,  warned  by  his  people,  he  neverthe- 
less, in  his  madness,  gave  him  life;  then  the  lion  slew 
him.^  Notwithstanding  this  warning  the  king  fervently 
embraced  the  Master's  feet,  and  prevailed  upon  him  to 
bestow  the  science  upon  that  Brahman.  After  that,  out 
of  respect  for  the  command  of  the  Master,  he  also  ac- 
cepted it  himself  (144). 

Vikrama,  in  the  company  of  the  Brahman,  returned  to 
Avanti,  confiding  to  him  on  the  way  his  own  history. 
Leaving  the  Brahman  outside  the  city,  he  entered  alone, 
in  order  to  observe  the  state  of  his  kingdom.  Noticing 
that  the  people  within  the  palace  were  upset,  because  the 

"This  refers  to  a  familiar  fable:  see  Benfey,  Das  Pancatantra  i.  489;  ii. 
332;  Hertel,  Das  Pancatantra,  p.  131. 


76  Life  and  Stories  of  Pdrgvandtha 

state  elefant  had  died,  he  returned  to  the  Brahman  and 
said  to  him :  '  Friend,  I  have  a  mind  to  disport  myself  by 
means  of  my  science ;  I  shall  enter  into  the  elefant,  so  as 
to  see  something  of  what  is  going  on  in  the  city.  Do  you 
act  as  guardian  beside  my  body,  so  that,  with  your  help, 
I  shall  not  fail  to  recognize  it. '  Thus  he  spoke,  there  left 
his  own  body,  and  entered  into  the  carcass  of  the  elefant, 
which  then,  as  before,  disported  itself  blithely.  Then 
that  base-souled  Brahman,  violator  of  faith,  betrayer  of 
friend,  reflected :  '  Of  what  use  to  me  is  my  own  wretched 
body,  plagued  by  racking  poverty;  I  will  enter  Vi- 
krama's  body,  and  serenely  rule  the  kingdom!  '  Thus  he 
did.  The  fake  king  entered  the  palace  quivering  like  an 
animal  of  the  forest,  because  he  did  not  know  how  to 
behave,  and  where  to  go.  Holding  on  to  the  arm  of  the 
minister,  he  sat  down  on  the  throne;  the  king's  retinue 
bowed  before  him.  The  assembled  multitude  cried,  ^  Fate 
has  restored  to  life  the  king  of  the  elefants,  and  the  king 
of  men  has  returned  again.  This  is  indeed  sugar  falling 
into  milk '6  (160). 

But  the  fake  king  continued  to  act  strangely,  so  that 
the  people  wondered  whether  some  god  or  demon,  in  the 
guise  of  the  king,  had  not  taken  possesion  of  the  vacant 
throne;  or  whether  the  king's  mind  was  not  wandering. 
The  minister  decided  that  the  king's  mind  was  sure  to  be 
restored  by  the  nectar  of  Kamalavati's  speech,  and  had 
him  conducted  to  her.  The  queen  rose  in  confusion,  and, 
when  she  looked  at  him,  fell  to  the  ground  in  a  faint.  On 
being  restored,  and  hearing  his  voice,  she  was  greatly 
grieved  and  thought,  '  He  looks  like  my  beloved,  yet 
afflicts  me  like  an  enemy.'  When  the  king  asked  her  to 
explain  her  perturbation,  she  answered  artfully :  '  Your 

*  The  same  figure,  garkaradugdhasa-myogah,  in  6.  1349. 


Story  of  King  Vikrama  as  a  parrot  77 

Majesty!  At  the  time  when  you  started  upon  your  jour- 
ney, I  uttered  a  fond  prayer  to  Candi  for  your  safe  re- 
turn, vowing  not  to  look  upon  my  beloved  before  adoring 
her.  Now,  having  failed  to  do  so,  Candl  felled  me  to  the 
ground.  Therefore  I  shall  let  you  know  myself,  0  king, 
the  time  for  paying  devotion  to  the  goddess.'  The  king 
then  retired  (173). 

At  this  time  the  minister  was  adorning  the  state  ele- 
fant  '^  for  the  royal  entry,  so  that  the  people  should  see 
their  sovereign,  at  length  returned.  Now  the  menials  who 
were  painting  the  ornamental  marks  on  the  elefant  dis- 
cussed the  fake  king's  strange  conduct,  and  Vikrama  saw 
thru  the  treachery  of  the  Brahman.  Bitterly  regretting 
his  misplaced  confidence,  he  decided  to  escape,  lest  the 
rogue  should  mount  as  a  tuft  upon  his  wretched  person. 
This  he  did,  escaping  hot  pursuit  in  a  distant  forest, 
where  he  took  rest  in  the  shade  of  a  banyan  tree.  There 
he  perceived  a  man  standing  between  the  trunks  of  the 
tree,  engaged  in  killing  parrots  with  a  sling-shot.^  The 
king,  worried  by  his  great  and  unwieldy  body,  decided  to 
make  a  change,  and  entered  into  the  body  of  a  parrot. 
Then  this  parrot  said  to  the  hunter,  '  Friend,  what  do 
you  want  to  be  killing  so  many  parrots  for?  Take  me  to 
Avanti,  and  you  will  surely  get  a  thousand  tanka  coins 
for  me;  you  must,  however,  give  me  assurance  of  per- 
sonal safety.'  This  the  hunter  did,  and  went  with  the 
parrot  to  Avanti,  where  he  stood  on  the  king's  highway, 
offering  the  parrot  for  an  exorbitant  price,  and  justify- 
ing that  price  on  the  ground  that  the  parrot  could  recite 
whatsoever  Qastras  people  asked  for  (195). 

At  this  juncture  some  attendant  maids  of  queen  Kama- 

'Now  inhabited  by  Vikrama. 

'  dhanurgolika :  the  word  recurs  in  our  text,  1.  317,  in  the  form  dhanur- 
gulika.    Neither  compound  is  in  the  Lexicons. 


78  Life  and  Stories  of  Pdrgvandtha 

lavati  arrived.  The  parrot  who  knew  well  their  disposi- 
tions, as  soon  as  he  was  accosted  by  one  of  them,  recited 
in  a  sweet  voice :  '  Pierced  by  the  arrow  of  thine  eyes,  0 
graceful  lady,  one  deems  oneself  happy  and  lives;  not 
pierced,  one  dies :  here  is  a  marvelous  Science  of  Arch- 
ery.' After  some  further  give  and  take,  the  maid  re- 
ported to  the  queen,  and  she  promptly  commissioned  her 
to  buy  the  parrot.  This  she  did ;  the  hunter  went  to  his 
home.  Wlien  the  parrot  saw  KamalavatI  joyfully  coming 
to  meet  him,  he  extended  his  right  wing,  and  chanted 
sweetly:  '  0  queen,  in  order  to  uphold  thy  weight,  as 
thou  restest  on  his  left  arm,  Vikrama  holds  the  earth  as 
a  counter-balance  on  his  right  arm.'  The  queen  replied 
smiling:  *  0  parrot!  what  you  say  amounts  to  this,  that 
one  cannot,  unless  he  rules  the  earth,  drag  the  load  of  a 
woman.  Very  pointedly  you  have  stated  that  we  impose 
a  great  burden:  what  wise  person  would  not  be  pleased 
with  a  statement  of  the  truth?  '  She  put  him  into  a 
golden  cage,  tended  him  in  person,  fed  him  upon  every 
delicacy,  and  constantly  regaled  herself  with  the  nectar 
flow  of  his  conversation  (209). 

As  time  went  by,  the  queen  and  the  parrot  engaged  in  a 
contest  of  riddles  and  charades,  both  simple  and  intricate,^ 
on  the  whole  counting  among  the  most  interesting  of  that 
species  of  jeux  d'esprit  in  Hindu  literature  (227).  Again, 
the  queen  asked  the  parrot  to  recite  some  well-spoken 
words,  devoted  to  salutary  instruction  (hitopadega).  The 
parrot  complied,  discoursed  on  deliberation  in  speech  and 
action;  on  rectitude  and  kindness;  on  wrath,  envy,  and 
malice;  winding  up  with  the  simile  of  the  three  skulls, 
illustrating  the  value  of  discretion  (233) : 

®  They  are  expounded  on  pp.  31-35  of  my  translation  of  this  story,  cited 
above. 


Story  of  King  Vikrama  as  a  parrot  79 

Simile  of  the  three  skulls,  illustrating  discretion  ^^ 

A  certain  king  of  yore  caused  his  wise  men  to  make 
the  test  of  the  three  skulls,  that  had  been  brought  by  a 
stranger  from  another  land.  On  that  occasion,  a  thread 
put  into  the  ear  of  one  of  the  skulls  came  out  of  its  mouth : 
the  price  of  that  skull  was  a  farthing  (kaparda),  because 
it  would  blab  what  it  had  heard.  Again,  a  thread  put 
into  the  ear  of  the  second  skull  came  out  at  the  other 
ear :  the  price  of  that  skull  was  a  lakh,  because  it  forgot 
what  it  had  heard.  But  the  thread  inserted  into  the  ear 
of  the  third  skull  went  straight  down  its  throat:  that 
skull  was  priceless,  because  what  it  heard  remained  in 
its  heart.  '  Conforming  with  this,  0  queen,  who,  that 
has  ears  and  hears  reference  to  another's  guilt,  does  not 
become  discreet  in  mind?  '  (238). 

Story  of  King  Vikrama  as  a  parrot,  continued 

KanHalavati's  soul  was  so  delighted  with  the  parrot's 
discourse,  that  she  promised  to  live  and  die  with  him. 
But  the  wise  parrot  answered :  '  Say  not  so,  beloved  wife 
of  a  king!  Of  what  account  am  I,  a  wee  animal,  beside 
thee,  beloved  of  King  Vikrama  ?  '  The  queen  said :  '  My 
eye  tells  me  that  my  beloved  has  returned,  but  my  mind 
says  not;  I  shall  devise  some  means  to  dismiss  the  king. 
But  you,  as  a  husband,  shall  afford  me  delight,  that  do  I 
here  declare.'  The  king-parrot  then  realized  that  his 
science  had  been  of  profit  to  him,  for  how  else  could  he 
have  tested  the  heart  of  the  queen?  (245). 

Next,  the  queen  asked  the  parrot  to  instruct  her  on  the 

"  This  is  named  trikapaliparlksanam,  for  which  see  the  citations  in  note 
81  on  p.  36  of  the  above-mentioned  trajislation.  See  also  Hertel,  Das 
Paucatantra,  p.  46. 


80  Life  and  Stories  of  Pdrgvandtha 

essence  of  religion,  which  the  parrot  did,  in  accordance 
with  the  familiar  teaching  of  the  Jaina  vows,  winding  up 
with  the  superiority  of  mental  purity  as  compared  with 
ascetic  practice.  This  he  illustrates  by  the  following 
story  (252) : 

Episode,  illustrating  the  superiority  of  soul  purification 

over  meritorious  deeds 

A  wise  king  heard  that  his  brother  Soma,  a  Sage,  was 
sojourning  in  a  park  outside  his  city.  He  went  to  pay 
his  respects,  listened  to  the  law  from  his  mouth,  and  re- 
turned to  the  palace.  The  chief  queen  then  made  the  fol- 
lowing vow : '  I  shall  in  the  morning  salute  this  Sage,  and 
not  take  food  before  he  has  feasted.'  Now,  on  the  road 
between  the  city  and  the  park,  there  was  a  river.  When 
she  arrived  there  by  night  the  river  was  in  flood,  too 
deep  for  crossing.  In  the  morning  she  asked  her  husband 
how  she  might  obtain  her  heart's  desire.  The  king  said: 
*  Go  cheerfully  with  your  retinue,  adore  the  Eiver  god- 
dess, and  with  pure  mind  recite,  '*  0,  Goddess  River,  if 
my  husband  has  practised  chastity,  since  the  day  on  which 
he  paid  his  devotions  to  my  brother-in-law,  then  promptly 
give  me  passage."  ^^  The  queen  reflected  in  surprise: 
'  Why  now  does  the  king,  fifth  Protector  of  the  World, 
say  such  an  absurd  thing?  Since  the  day  of  his  devotion 
to  his  brother,  I  have  become  pregnant  by  him  with  a  son ; 
that  wifely  state  of  mine  he  knows  full  well. '  Neverthe- 
less, out  of  wifely  devotion,  she  went  with  her  retinue  to 
the  bank  of  the  river,  honored  the  River  goddess,  and 
made  the  truth-declaration,^^  as  told  by  her  husband.    At 

"  The  notion  that  rivers  may  be  induced  by  prayer  to  furnish  passage  is 
a  very  old  one  in  India;  see  Rig-Veda  3.  33.  9;  4.  19.  6. 

"  satyacravana  =  the  Buddhist  saccakiriya;  see  Burlingame,  JRAS.,  1917, 
pp.  429  ff. 


story  of  King  Vikrama  as  a  parrot  81 

once  the  river  banked  its  waters  to  the  right  and  to  the 
left,  became  shallow,  and  the  queen  crossed. 

After  revering  and  feasting  the  Sage,  she  told  him  her 
story,  and  asked  how  her  husband's  inconceivable  chastity- 
could  be  valid.  The  Sage  replied : '  When  I  took  the  vow, 
from  that  time  on  the  king  also  became  indifferent  to 
earthly  matters.  But  as  there  was  no  one  to  bear  the 
burden  of  royalty,  he  kept  on  performing  his  royal  acts, 
in  deed,  but  not  in  thought.  The  king's  chastity  is  valid, 
because  his  mind  is  unspotted,  even  as  a  lotus  that  stands 
in  the  mud. ' 

The  queen  then  bade  adieu  to  the  Sage,  and  asked  him 
how  she  was  to  recross  the  river.  The  Sage  told :  '  You 
must  say  to  the  Goddess  River,  "  If  that  Sage,  since  tak- 
ing the  vow,  has  steadily  lived  in  fast,  then  give  me  pas- 
sage! "  '  The  queen,  in  renewed  surprise,  went  to  the 
bank  of  the  river,  recited  the  words  of  the  Sage,  crossed, 
and  arrived  home.  She  narrated  all  to  the  king,  and 
asked,  '  How  could  the  Sage  be  in  fast,  since  I  myself  en- 
tertained him  with  food  ?  '  The  king  replied :  '  You  are 
simple,  0  queen,  you  do  not  grasp  the  spirit  of  religion : 
the  lofty-minded  Sage  is  indifferent  to  both  eating  or 
non-eating.  Mind  is  the  root,  speech  the  crown,  deed  the 
branch-expansion  of  the  tree  of  religion:  from  the  firm 
root  of  that  tree  everything  springs  forth.'  Then  the 
queen  understood  (286). 

Story  of  King  Vikrama  as  a  parrot,  concluded 

When  the  queen  had  heard  this  speech  of  the  parrot, 
she  recognized  the  parrot's  true  character:  '  My  falter- 
ing mind  was  under  delusion ;  this  is  the  king,  here  speaks 
his  voice ! '  She  went  to  sleep  rejoicing.  Then  the  parrot- 
king,  noticing  there  a  house-lizard,  entered  into  it,  that 
6 


82  Life  and  Stories  of  Pdrgvandtha 

he  might  further  test  the  queen.  When  the  queen  awoke, 
and  saw  the  parrot  still,  she  tried  to  rouse  him  with  ten- 
der words  and  endearments.  Failing  to  do  so,  she  fell 
into  a  faint,  and,  when  she  came  to,  mourned  the  parrot 
piteously,  but  finally  bathed  and  anointed  his  body,  pre- 
paratory to  his  funeral  rites,  in  the  course  of  which  she 
would,  as  a  faithful  wife,  commit  her  body  to  the  flames 
along  with  her  spouse. 

When  the  fake  king  heard  this  he  exclaimed  in  con- 
sternation, '  Alas,  alas,  this  kingdom,  without  Kamala- 
vati,  will  be  profitless  to  me:  I  must  restore  her  to  life.' 
He  left  the  body  which  he  had  usurped,  and  entered  that 
of  the  parrot.  The  king  promptly  left  the  lizard,  and  re- 
sumed his  own  body.  Resplendent,  like  a  mighty  mass 
of  glowing  clouds,  Vikrama  quickly  went  to  the  presence 
of  the  queen  (305) .  At  the  sight  of  him  Kamalavati  grew 
radiant  as  a  garland  of  lotuses.  Having  perceived  that 
his  speech,  his  gait,  his  habit,  and  his  regard  were  just 
as  before,  she  fell  at  his  feet  and  clung  to  him.  The  king 
teased  her  about  her  love  for  the  parrot,  but  she  averred 
that  the  parrot  was  now  violently  repulsive  to  her  (312). 

The  king  took  the  parrot  in  his  hand  and  said :  '  What 
have  we  here,  0  Brahman!  '  The  parrot  replied:  '  That 
which  befits  them  that  deceive  their  teacher,  their  king, 
and  their  friend.'  The  king,  recognizing  his  contrition, 
consoled  him  by  pointing  out  that  his  companionship  had 
enabled  him  to  pass  the  troublous  experience  of  the  sci- 
ence.^^  Then  the  Brahman  showed  that  he  was  fully  peni- 
tent :  *  Full  well  thou  knowest,  0  king,  what  sort  of  com- 
panionship thou  didst  enjoy  with  me,  that  has  strayed 
from  my  own  house  and  body — tricker  of  friend,  sover- 
eign, and  teacher.     It  does  not  befit  thee  to  see  and  to 

^  See  the  note  18  above  on  p.  32. 


Story  of  Sumati,  the  evil-minded  83 

touch  me.  Seize  me  by  the  left  foot,  and  cast  me  some- 
where, that  I  may  devote  myself  to  a  better  life.  All  this 
shall  serve  thee  as  a  lesson  in  the  wickedness  of  men!  ' 
The  king's  heart  was  still  more  softened;  he  dismissed 
him  in  peace  to  a  life  of  religious  devotion.  Vikrama  con- 
tinued to  rule  his  kingdom  happily  in  Kamalavati's 
society.  Thus  the  science,  obtained  by  him  thru  tactful 
conduct,  led  to  a  happy  issue,  but  the  very  same  science 
imposed  great  misery  upon  the  Brahman  who  was  want- 
ing in  that  virtue  (105-324). 

Story  of  Sumati,  the  evil-minded,  whose  vices  were 
corrected  hy  discernment 

The  Sage  next  expounds  the  second  of  the  '  worldly 
virtues  '  (see  verse  98),  namely,  viveka,  or  '  discernment.' 
Upon  this  he  lavishes  ecstatic  praise,  illustrating  by  the 
following  story:  King  Qrisena  in  Qripura  had  a  Puro- 
hita,  named  Soma,  who  was  childless.  The  king  was  wor- 
ried, for  fear  that  his  successor  should  be  deprived  of 
spiritual  support  to  his  rule,  in  case  the  Purohita  failed 
to  have  a  son.  He  advised  Soma  to  make  an  appeal  for 
a  son  to  his  household  divinity.^^  This  he  did,  threaten- 
ing to  die  of  starvation,^ ^  in  case  she  should  not  grant  his 
wish  (341).    The  goddess  had  no  available  child;  there- 

"See  additional  note  24,  on  p.  203. 

"^  Threat  of  suicide,  usually  'by  entering  the  fire,'  or  by  starvation 
('hunger-strike')  is  one  of  the  constant  minor  progressive  motifs.  The 
idea  is  closely  related  to  the  so-called  dharna  (Hopkins,  JAOS.  xxi.  146  flf.)  ; 
so,  e.  g.,  in  Jataka  90.  The  point  of  the  threat  is,  to  exact  some  wish, 
which  is  then  regularly  granted.  Thus  in  Prabhavaka  Carita,  p.  9,  ?loka 
138  (Vajraprabandha)  Rukmini  tells  her  father  that  she  wishes  to  marry 
Vajra,  else  she  will  enter  the  fire.  In  fact  love-matters  furnish  the  most 
frequent  occasion  for  the  threat.  In  Pargvanatha  the  motif  appears  in 
3.  606;  6.  568;  8.  96.  The  theme  will  furnish  a  substantial  article  for  the 
Encvclopedia  of  Fiction. 


84  Life  and  Stories  of  Pdrgvanatha 

fore,  in  her  perplexity,  slie  went  to  a  Yaksa  who  had 
attained  perfection,  and  told  him  that  Soma  w^as  threat- 
ening suicide.  If  he  should  happen  to  fulfil  his  threat, 
people  would  then  cease  to  pay  her  devotion  (puja).  The 
Yaksa  advised  her  to  trick  the  Purohita,  by  promising 
him  a  son,  but  that  he  should  be  a  rake,  gambler,  and 
thief.  The  Purohita  consulted  the  king,  who  advised  him 
to  accept  her  promise,  but,  with  the  additional  stipulation, 
that  the  son  should  be  gifted  with  discernment  (viveka), 
the  corrective  of  all  shortcomings.  He  got  the  consent 
of  his  goddess  to  this  proposition,  and  then  mated  with 
the  second  concubine  of  his  household.^*'  After  that  he 
reflected,  remorsefully,  that  his  son  would  be  low-born, 
despised  by  his  own  family,  and  that  the  king  also  would 
become  disgusted  with  him.  Again  he  took  counsel  with 
the  king,  who  reassured  him,  and  pointed  out  that  the 
'  sun  of  discernment '  would  dispel  the  darkness  of  guilt 
(361). 

In  due  time,  Soma  had  a  son  born  him,  and,  when  he 
grew  up,  the  father  himself  instructed  him.  While  teach- 
ing a  group  of  pupils  he  placed  him  in  an  underground 
chamber,  sitting  the  while  on  a  bench  over  it  expounding 
the  Qastras.  In  order  to  make  sure  that  the  boy  under- 
stood what  was  being  taught.  Soma  tied  a  string  to  his 
own  thumb,  passed  the  other  end  to  his  son,  to  shake 
whenever  he  did  not  understand.  One  day  Soma  recited 
the  niti-stanza :  ^' '  Wealth  is  dissipated  in  three  ways :  by 
giving  it  away;  by  enjoying  it;  and  by  losing  it.  He  who 
does  not  give  it  away,  or  does  not  enjoy  it,  his  money  is 
lost  in  the  third  way.'     Sumati  pulled  the  string;  his 

"  See  additional  note  15,  on  p.  195. 

"  See  BiJhtlingk,  Indische  Spriiclie,  2757,  and  the  literature  there  cited. 
See  also  Bhojaprabandha,  stanza  63,  and  compare  Prabandhacintamani, 
p.  111. 


Story  of  Sumati,  the  evil-minded  85 

father  again  expounded  the  gloka;  the  boy  again  pulled 
the  string.  Then  his  father  dismissed  the  other  pupils, 
and,  calling  his  son  out  of  his  hiding,  chided  him  for  his 
failure  to  comprehend.  But  the  boy  pointed  out  that  gifts 
fittingly  bestowed,  in  truth,  are  never  lost,  or  fruitless, 
whereas,  the  personal  enjoyment  of  wealth  is  for  the 
moment,  for  this  world  alone,  and,  therefore,  lost  (375). 
Soma  rejoiced  over  his  son's  wisdom,  and  reported  the 
occurrence  to  the  king,  who  ascribed  the  boy's  wisdom  to 
his  viveka.  He  had  him  brought  in  state  to  his  court,  and 
installed  in  the  hereditary  office  of  Purohita  (386). 

On  some  occasion  the  king  asked  Sumati  what  was  the 
cause  of  the  different  stations  which  souls  occupy  in  the 
world.  Sumati  skilfully  met  this  test  by  pointing  out  that 
actions  (karma),  founded  upon  discernment  or  non-dis- 
cernment, regulate  fate  in  subsequent  births.  Thus  the 
emperor  Bharata,  tho  steeped  in  the  mud  of  royal  pleas- 
ures, obtained  thru  discernment  release  from  samsara,^^ 
but  the  fish  Tandula,  owing  to  his  guilt  in  eating  other 
fish,  went  to  the  seventh  hell.^'^  The  king  acclaimed  his 
wisdom  (394). 

However,  the  evil  propensities  which  the  family  divin- 
ity had  prof  esied,  were  bound  to  come  out.  One  day,  Su- 
mati stole  a  necklace  belonging  to  the  king,  and  lived  in 
.fear  of  discovery  henceforth.  His  discernment  told  him 
how  little  sense  there  was  in  his  living  the  terror-stricken 
life  of  a  thief,  favorite  of  the  king  as  he  was.  He  re- 
stored the  necklace  (399).  Another  time  he  was  tempted 
by  one  of  the  queens,^^  attracted  by  his  charming  person. 
But  his  discernment  pointed  out  to  him  that  the  wife  of 
his  king  must  be  regarded  in  the  light  of  a  mother,  and 

"^Cf.  Stevenson,  Heart  of  Jainism,  pp.  158,  170. 
"  Apparently  alluding  to  some  fable. 
^  See  additional  note  19,  on  p.  199. 


86  Life  and  Stories  of  Pdrgvandtha 

that  the  punishment  for  intercourse  with  the  wife  of 
another  is  cutting  off  of  one's  head  in  hell,  and  infamy 
like  that  of  Indra,  because  he  violated  Ahalya,  the  wife 
of  Gautama.^^  He  therefore  managed  to  conserve  his 
chastity  (405).  Again,  he  was  attacked  by  the  desire  to 
gamlble,  but  checked  himself  by  realizing  that  gambling 
is  the  chief  of  passions,  and  that  King  Nala  and  others 
were  by  it  plunged  into  misfortune.  Thus  his  discern- 
ment overcame  his  third  temptation  (410).  One  day 
Sumati  asked  the  king  why  he  showed  such  implicit  trust 
in  him,  tho  it  was  not  the  habit  of  kings  to  be  confiding. 
The  king  replied  that  there  was  no  reason  for  distrust, 
because  he,  Sumati,  came  from  the  Purohitas  of  the  royal 
family.  Then  Sumati  again  asked  why  he  had  been 
chosen  while  yet  so  young,  and  the  king  answered  that 
|he  had  desired  to  test  the  unfolding  of  his  discernment. 
This  he  supported  by  the  familiar  punning  allusion  to  the 
uselessness  of  a  '  strong  bow  without  string  '  =  '  good 
family  without  virtue. '  ^~  The  king  then  told  him  the 
story  of  his  life,  which  he  listened  to  with  downcast  face. 
In  the  end  Sumati  entered  upon  the  path  of  virtue  (325- 
419). 

Story  of  Prabhakara  and  his  king,  wife,  and  friend 

The  sage  then  turns  to  the  third  worldly  virtue  (lau- 
kika  guna),  namely,  keeping  good  company  (susamga,  or 
susamsarga).  By  contact  with  a  touchstone,  brass  be- 
comes gold ;  by  contact  with  gold,  glass  becomes  a  jewel 


23 


"^  From  Catapatha  Brahmana  3.  3.  4.  18  on  to  Kathasaritsagara  17.  137  flf. 
See  my  Vedic  Concordance,  under  ahalyayai.  For  lechery  of  the  gods  see 
Vasavadatta  (Gray's  translation,  p.  130,  with  note)  ;  Dagakumaracarita  i, 
p.  44;  Bohtlingk,  Indische  Spriiche,  nr.  2170. 

"savarieo  'pi  dhanurdando  nirgunah  kiiii  karisyati;  see  Bohtlingk,  In- 
dische Spriiche,  nr.  5369. 

"Cf.  Bohtlingk,  ibid.,  1618. 


story  of  Prabhdkara  87 

This  he  illustrates  by  the  well-known  (lokakhyata)  story 
of  Prabhakara  (527) :  In  Virapura  lived  a  virtuous 
Brahman,  named  Divakara,  who  had  a  son  named  Pra- 
bhakara, addicted  to  every  vice:  alchemy,^^  gambling, 
quarreling,  and  vagabondage.  His  father  excoriated  his 
evil  ways,  and  bade  him  master  the  Qastras,  drink  the 
sap  of  poetry,  acquire  the  proper  accomplishments,  prac- 
tice virtue,  and  thus  raise  high  the  family.  Prabhakara 
answered  all  that  with  jeers  and  jibes :  '  the  Qastra  does 
not  quench  thirst ;  nor  poetry  still  hunger  ' ;  and  so  on. 
The  father  sadly  deplored  his  ownership  of  such  a  son, 
but  in  the  end,  out  of  parental  affection,  presented  him 
with  a  Qloka  memorialis,  recommending  association  with  a 
grateful  king ;  marriage  of  a  noble  wife ;  and  choice  of  a 
disinterested  friend  ^^  (442).  The  father  died.  A  friend 
informed  Prabhakara,  just  as  he  was  gambling,  of  his 
father's  death.  So  engrossed  did  he  remain  in  his  pur- 
suit, that  he  bade  the  friend  attend  to  the  funeral.  After 
a  time  Prabhakara,  remembering  his  gloka,  started  to 
travel.  On  the  road  he  heard  of  a  certain  village  chief 
(Thakkura),  Sihha  by  name,  ungrateful,  empty-headed, 
and  stuck-up ;  to  him  he  resorted  for  patronage.  While 
in  his  service,  he  was  married  by  him  to  a  low-born, 
coarse,  and  ignorant  slave-girl ;  he  also  struck  up  friend- 
ship with  a  rapacious  merchant,  named  Lobhanandi 
(450). 

It  so  happened  that  the  Thakkura  was  cited  to  the 
presence  of  the  king,  and  Prabhakara  accompanied  him 
thither.  Prabhakara  recited  a  Qloka  in  the  hearing  of  the 
king,  whose  import  was  that  birds  of  a  feather  should 
flock  together.2^    The  king  was  so  much  pleased  that  he 

**  dhaturii  dhamati. 

="  Cf.  Bohtlingk,  Indische  Spriiche,  nrs.  691,  ISafl. 

"•BOhtlingk,  Indische  Spruche,  nr.  4933;  cf.  5290,  5643. 


88  Life  and  Stories  of  Pdrgvandtha 

rewarded  Prabhakara  with  the  gift  of  a  city.  Moreover,  at 
the  latter 's  request,  the  Thakkura  was  entrusted  with  the 
sovereignty  of  a  province.  Prabhakara  also  disposed  the 
king  so  favorably  towards  Lobhanandi,  that  he,  who  had 
been  poor,  became  very  rich  (455).  Now  the  Thakkura 
had  a  pet  peacock  whom  he  loved  better  than  a  child.  It 
came  to  pass  that  Prabhakara 's  low-born  wife  was  taken 
with  a  pregnant  woman's  whim-^  (dohada)  for  the  pea- 
cock's flesh.  Prabhakara,  instead  of  giving  her  the  flesh 
of  this  peacock,  gave  her  some  other,  and  hid  away  the 
Thakkura 's  pet.-^  As  soon  as  the  peacock  was  missed, 
the  drum  was  sounded,  and  a  reward  of  800  dinars 
promised  him  who  would  tell  of  its  whereabouts.  Then 
his  wife,  deciding  to  get  rid  of  him,  and,  at  the  same  time, 
to  obtain  the  reward,  touched  the  drum.-'-*  She  went  be- 
fore the  Thakkura,  told  him  of  her  whim  for  peacock's 
flesh,  pretending  at  the  same  time  that  she  had  tried  to 
keep  Prabhakara  from  killing  the  king's  pet.  Out  of  ex- 
cessive love  for  her,  he  had  killed  the  peacock,  and  given 
her  his  flesh.  The  Thakkura  sent  his  soldiers  after  Pra- 
bhakara, but  he  escaped  to  Lobhanandi 's  house,  intend- 
ing to  test  his  friendship.  He  told  him  also  that  he  had 
slain  the  Thakkura 's  peacock.  Then  Lobhanandi  betrayed 
him ;  he  was  fettered,  and  brought  before  the  Thakkura. 
He  appealed  to  him  pathetically  to  pardon  this  one  fault 
of  his,  but  was  bidden  inexorably  to  produce  the  peacock, 

"  See  additional  note  25,  on  p.  204. 

**A  similar  story  in  Ralston,  Tibetan  Tales,  p.  151  ff.  In  Jataka  159; 
Chavannes,  Cinq  Cent  Contes  Chinois,  nr.  20,  the  flesh  of  a  peacock  ie  eaten 
for  its  curative  quality.  In  the  sequel  of  the  present  story  Prabhakara 
hides  away  a  king's  son,  in  order  to  test  the  king's  generosity.  This  also  is 
the  theme  of  a  story  in  Vikrama  Carita  (Indische  Studien  xv.  321 ;  Lescal- 
lier,  Le  Trone  Enchante,  p.  110).  In  Jataka  86  a  king  is  tested  by  doing 
him  an  injury;  in  Jataka  218  a  boy  is  hidden  away. 

*°See  additional  note  3,  on  p.  185. 


story  of  Prabhdkara  89 

or  meet  death.  Prabhakara,  after  reciting  his  father's 
§loka,  produced  the  peacock,  and  then  went  away,  reflect- 
ing sadly  on  the  results  of  evil  association  with  an  un- 
worthj^  lord,  wife,  and  friend  (484). 

He  wandered  about  until  he  arrived  at  the  city  of  Sun- 
dara,  where  he  happened  upon  Gunasundara,  the  son  of 
the  king  of  that  city,  practicing  military  tactics  on  the 
field  for  military  exercise  (klialurika)  outside  the  city. 
They  struck  up  acquaintance :  Prabhakara,  finding  him  a 
gracious  and  noble  prince,  took  service  with  him,  in  the 
hope  of  purging  himself  of  the  contact  with  his  former 
evil  lord  (495).  Then  he  married  a  noble,  faithful  and 
discreet  wife,  Qrl  by  name ;  also,  he  gained  the  friendship 
of  Vasanta,  a  rich  and  generous  merchant.  At  the  death  of 
his  father,  Gunasundara,  succeeding,  chose  Prabhakara 
for  his  minister.  It  happened  that  the  two  went  on  an 
expedition,  riding  two  noble  horses  of  inverted  training.^" 
When  they,  not  knowing  the  peculiarity  of  the  horses, 
attempted  to  check  them,  they  ran  off  at  a  fierce  gallop, 
landing  them  in  a  great  forest,  far  away  from  their  reti- 
nue. As  they  were  galloping  along,  Prabhakara  plucked 
three  myrobalans  from  a  tree.  With  these,  one  by  one, 
he  restored  the  king,  who  had  been  overcome  by  thirst 
and  hunger.  In  time,  they  were  found  by  the  king's  reti- 
nue, and  were  brought  back  to  the  city  in  triumf  and 
great  rejoicing  (520). 

Now  the  five-year  old  son  of  Gunasundara  was  in  the 
habit  of  visiting  Prabhakara 's  house,  to  play  there.  He 
wore  a  child's  necklace.  In  order  to  test  the  king's  qual- 
ity, Prabhakara,  one  day,  hid  the  boy  out  of  sight.  At  the 
end  of  a  long  and  vain  search,  the  king  was  not  only 
deeply  grieved,  but  also  much  perplexed,  because  he  knew 

*>  See  additional  note  26,  on  p.  204. 


90  Life  and  Stories  of  Pdrgvandtha 

that  the  boy  had  gone  to  the  house  of  the  minister.  All 
the  court,  excepting  Prabhakara,  assembled  mournfully 
about  the  king  on  his  throne.  Then  Prabhakara 's  wife 
asked  him  why  he  did  not,  on  that  day,  go  to  the  palace. 
He  replied,  that  he  did  not  dare  to  do  so,  because  he  had 
himself  slain  the  boy  in  a  fit  of  madness.  He  furthermore 
pretended  that  she  had  told  him  in  the  past,  that  the  boy 
had  cast  the  evil  eye  ^^  on  her  on  account  of  some  pre- 
natal hostility  (531).  She  went  to  the  merchant  Vasanta, 
for  advice.  He  reassured  her,  and  promised  her  that  he 
would  protect  his  friend  with  his  life  and  his  wealth.  In 
the  presence  of  the  king  he  accused  himself  of  the  mur- 
der. While  the  king  was  in  a  state  of  doubt,  Prabha- 
kara's  wife  appeared  before  him,  exonerated  Vasanta, 
and  assumed  the  guilt,  pretending  that  the  boy  had  been 
slain  to  satisfy  a  pregnancy  whim  of  hers.  Then  Prabha- 
kara, greatly  perturbed,  presented  himself  in  person,  and 
claimed  that  he  had  slain  the  boy  in  a  fit  of  mental  aber- 
ration, while  living  in  fear  of  a  misfortune  which  threat- 
ened him  (542).  The  king,  still  perplexed,  finally  con- 
cluded that  he  could  not  punish  Prabhakara,  because  he 
had  saved  his  life  in  extreme  need  by  giving  him  the  three 
myrobalans.  But  for  that,  there  would  now  be  no  king, 
jior  kingdom ;  no  son,  and  no  royal  train.  When  Prabha- 
kara had  thus  tested  the  king,  he  produced  the  boy, 
sound  and  smiling,  to  the  supreme  happiness  of  the  king. 
Then  Prabhakara  narrated  his  life's  story,  that  hinged 
on  the  Qloka  given  him  by  his  father.  The  king  forgave, 
and  they  continued  in  the  relation  of  mutually  confiding 

^'In  Mahabh.  8.  87.  171  the  heroes  Karna  and  Calya  cannot  endure  the 
look  of  their  enemies.  In  Viracarita  xvi  (Indische  Studien,  xiv.  127)  Sanaka 
curses  Udacoca,  so  that  he  whom  she  shall  look  at  in  her  wedding  hour 
shall  die.  Evil  eye  (jettatura),  also  in  Day,  Folk-Tales  of  Bengal,  p.  108; 
Parker,  Village  Folk-Tales  of  Ceylon,  i.  11,  173,  177. 


King  Harigcandra's  courageous  endurance         91 

king  and  minister.  Prabhakara  lived  happily  in  the  pos- 
session of  a  noble  lord,  a  good  wife,  and  a  faithful  friend 
(420-555). 

Story  of  King  Harigcandra's  courageous  endurance  ^- 

The  text  turns  to  the  exposition  and  praise  of  the  last 
of  the  four  worldly  virtues  (laukika  gunah),  namely 
sattva,  or  '  courageous  endurance,'  ending  with  the  fol- 
lowing illustration:  King  Hari^candra,  of  Iksvaku  de- 
scent, ruled  in  Ayodhya.  One  night  he  heard  a  bard  recite 
a  gloka  in  praise  of  sattva ;  ^^  this  the  king,  much  im- 
pressed with  its  meaning,  memorized.  In  the  morning  a 
disturbance  arose,  because  a  boar  was  rampant  in  the 
Qakravatara  forest,  tearing  down  trees  and  creepers,  and 
endangering  the  peace  of  the  ascetics  living  therein.  The 
king  rode  into  the  forest,  was  told  by  his  two  companions, 
Kapiiijala  and  Kuntala,  where  the  boar  was,  and,  in  due 
course,  brought  him  down  (585).  The  king,  curious  to 
know  how  much  injury  he  had  done  to  his  unstable  target, 
sent  Kapinjala  to  see.  Kapinjala,  on  his  return,  bade 
the  king  go  and  see  for  himself.  The  king  found  the  vic- 
tim covered  with  blood  '  like  a  burning  forest-fire,'  so 
that  he  suspected  him  to  be  of  divine  origin.  Kapinjala, 
who  knew  the  truth,  tried  to  keep  the  king  from  closely 
investigating,  but  the  king  persisted,  and  found  the  victim 

^  This  story  is  a  skilful  fictional  rifacimento  of  an  epic  narrative,  told  in 
Markandeya  Purana  7.  It  is  dramatized  in  Ksemendra's,  or  Ksemicvara's 
play  Candakaucika,  edited  by  Jayanmoliana  Carman  (Calcutta  1867), 
translated  by  L.  Fritze,  under  the  title  '  Kaugika's  Zorn,'  Leipzig,  Reclam's 
Universalbibliothek,  No,  1726  (of.  Pischel,  Gottingische  Gelehrte  Anzeigen, 
1883,  p.  1217).  Echoes  of  the  same  story  may  be  found  in  Chavannes,  Cinq 
Cent  Contes  et  Apologues  Chinois,  nrs.  6  and  13,  and  in  Stokes,  Indian 
Fairy  Tales,  pp.  224  ff.  On  the  character  of  the  Epic  story  see  Muir,  Ori- 
ginal Sanskrit  Texts  i^  pp.  379  ff. 

»'  Cf.  Bohtlingk,  Indische  Spruche,  nrs.  6147-9. 


92  Life  and  Stories  of  Pdrgvanatha 

to  be  a  pregnant  doe.  Being  greatly  distressed  at  his 
mortal  sin  of  having  slain  an  embryo,  he  decided  to  go  to 
the  hermitage,  in  order  to  obtain  there  absolution  for  his 
sin.  As  he  entered  with  his  two  friends,  he  was  received 
kindly,  but,  when  he  asked  whether  there  was  any  expia- 
tion possible  for  the  crime  of  killing  the  embryo  of  a  doe, 
the  chief  Sage  of  the  hermitage  answered  evasively  that, 
*  while  Harigcandra  was  king,  no  injury  could  happen  to 
their  hermitage  '  (603). 

At  that  point  a  tumult  arose,  out  of  which  was  heard 
the  voice  of  the  Sage's  daughter,  Vaiicana.  She  wailed: 
'  0  mother,  if  this  doe  of  mine  shall  die,  then  I  will  starve 
myself  to  death!  '  And  her  mother  in  turn  wailed:  '  If 
you  will  starve  yourself,  then  I  will  do  likewise;  bereft 
of  you,  life  is  of  no  use  to  me.'  The  Sage  had  the  two 
women  brought  into  his  presence,  and,  with  wily  intent, 
asked  Vaficana  why  she  was  crying.  In  this  manner  he 
elicited  from  her  the  statement  that  she  was  crying  over 
the  loss  of  the  doe,  her  play-fellow,  raised  by  her  from 
childhood.  The  Sage,  now  acting  as  if  he  did  not  know 
that  the  king  was  the  offender,  depicted  in  lurid  colors, 
the  misfortune  that  would  befall  his  house  thru  the  death 
of  his  daughter  and  his  wife,  as  well  as  the  loss  of  his 
spiritual  sanctity.  He  then  pretended  to  wonder  whence 
,such  an  unexpected  calamity  could  have  arisen  during  the 
rule  of  a  king  of  the  royal  line  of  Iksvaku.  The  king, 
greatly  dejected,  exposed  his  guilt  by  asking  what  he 
should  do :  he  could  punish  others,  but  not  himself.  The 
3age  hid  his  face  in  his  garment  of  bark,  excoriated  the 
king  with  sharp  invective,  which  he  kept  up  even  after 
the  king  offered  to  enter  the  fire,  abandon  the  country, 
or  take  the  vow  (628).  The  Sage  remained  inexorable, 
but  finally,  at  the  suggestion  of  his  pupil  Angaramukha, 
acting  as  his  accomplice,  prescribed  that  the  king  should 


King  Harigcandra's  courageous  endurance         93 

make  over  to  him  his  kingdom  and  all  his  possessions. 
The  king  consenting,  the  agreement  was  ratified  in  the 
presence  of  another  pupil  of  the  Sage,  Kautilya  ^^  by- 
name, who  had  come  from  Benares  (641).  Even  then 
Vancana  pretended  that  she  would  enter  the  fire  together 
with  the  doe,  until  the  king  bought  her  off  with  the  prom- 
ise of  a  lakh  of  gold.  The  king  returned  with  train  to  his 
city  of  Ayodhya  (648). 

Now  the  king's  wise  and  trusty  minister,  Vasubhuti, 
hearing  the  whole  story  from  Kuntala,  guaged  both  the 
king's  folly  in  making  his  promises,  as  well  as  the  Sage's 
wile.  He  therefore  told  the  king  that  he  must  not  give 
up  his  kingdom,  and  make  himself  homeless.  But  the 
latter  insisted  on  keeping  his  pact,  and  asked  Vasubhuti 
to  procure  the  lakh  needful  for  the  assuagement  of  Van- 
cana. He  did  so.  When  the  Sage  arrived  with  Angara- 
mukha,  the  money  was  handed  him.  The  Sage  asked, 
'  What  is  that  ?  '  The  king  told  him  that  it  was  the  money 
^or  Vancana.  The  Sage  refused  to  be  paid  from  the 
king's  treasury,  because  that  meant  paying  him  with  his 
own  money,  since  the  king  had  previously  given  him  all 
Jiis  possessions  (669).  The  king,  next,  bade  Vasubhuti 
procure  from  merchants  a  loan  of  the  amount  needed,  but 
they,  by  the  magic  power  of  the  Sage,  had  become  hostile, 
and  refused,  on  the  ground  that  the  Sage  henceforth  was 
their  king.  Even  when  he  appealed  to  them  in  person, 
they  persisted  in  refusing  (678).  A  lengthy  controversy 
arose  between  the  king  and  Vasubhuti  on  the  one  side, 
and  the  Sage  and  Ahgaramukha  on  the  other  side,  in  the 
course  of  which  the  latter  tw^o  abused  the  king,  charging 
him  with  breaking  faith,  and  ruining  his  and  his  family's 
reputation.  The  king  finally  sent  for  the  jewels  of  his 
Queen,  Sutara  by  name.     She  herself  appeared  on  the 

"*  The  meaning  of  this  name  is  '  Trickster.' 


94  Life  and  Stories  of  Pdrgvandtha 

spot,  and  offered  her  jewelry,  but  the  Sage  refused,  on  the 
ground  that  her  property  also  belonged  to  the  king,  and 
therefore  to  himself,  so  that  it  was  not  available  to  ex- 
punge the  debt  to  Vancana.  Kuntala  then  took  a  hand  in 
these  recriminations,  accusing  the  two  Brahmans  of  being 
Eaksasas  (ogres)  in  disguise.  The  Sage  thereupon 
cursed  him,  so  that  he  became  a  jackal,  infesting  ceme- 
teries (707). 

The  king  sought  to  soothe  the  Sage,  but  the  Sage 
spurned  him  with  his  foot.  Then  RohitaQva,  the  little  son 
of  the  king,  begged  the  Sage  not  to  strike  his  father,  but 
to  take  himself  in  payment.  The  Sage,  moved  to  tears, 
whispered  to  Ahgaramukha  that  his  tear-choked  throat 
was  unable  to  make  answer.  But  Ahgaramukha  advised 
him  not  to  release  the  king.  Harigcandra  then  asked  for 
a  month's  delay,  within  which  he  might  obtain  the  money. 
The  Sage  asked  whether  he  would  beg  the  money;  the 
king  replied  that  a  scion  of  the  Iksvaku  house  might  give 
alms,  but  could  not  beg  for  them.  He  explained  further 
that  he  would  sell  himself  in  order  to  pay  up  (716).  Then 
the  king  was  acclaimjed  for  his  noble  resolution  by  by- 
standing  ascetics,  Sutara  proposed  to  follow  him  into 
exile,  clinging  to  her  decision  in  the  teeth  of  his  and  the 
Sage's  remonstrances  (724).  In  the  end  the  Sage  con- 
sented to  the  departure  of  HariQcandra  and  Sutara,  on 
the  condition  that  they  leave  behind  all  their  possessions 
and  jewels.  Then  Vasubhuti,  outraged  by  the  Sage's 
rapacity,  called  him  a  Brahmaraksasa,^^  and  was  prompt- 
ly punished  by  being  turned  into  a  parrot.  The  king, 
with  wife  and  son,  started  on  his  journey,  followed  by 
the  tearful  people  of  his  city,  whom  he  finally  dismissed 
with  a  voice  softened  by  love  (738). 

"  That  is  to  say,  in  this  connection,  a  Brahman  ogre. 


King  Harigcandra's  courageous  endurance         95 

They  traveled  on  the  high-road,  until  Sutara  was  worn 
out  with  fatigue.  The  king  consoled  her  by  pointing  out 
that  they  were  near  Varanasi  (Benares),  and  bade  her 
rest  under  a  campaka  tree  on  the  shore  of  the  Gaiiga. 
While  she  was  sitting  there  in  sad  thought,  crying,  with 
her  head  covered,  Rohitagva  began  to  whimper  for  food. 
The  king  forgetfully  cried  out:  '  Sirrah,  give  the  child 
sweetmeats!  '  When  no  one  responded,  the  child  again 
cried.  His  mother  grieved  over  the  sad  lot  of  a  descend- 
ant of  the  imperial  house  of  Bharata,  while  the  king  real- 
ized that  he  had  fallen  low  indeed,  when  he  no  longer 
could  give  his  child  some  breakfast.  He  entertained  him, 
by  pointing  out  the  birds  disporting  themselves  on  the 
Ganga,  but,  after  a  little,  the  boy  again  wailed :  '  Daddy, 
I  am  very  hungry!  '  It  happened  that  an  old  woman 
came  journeying  along,  carrying  her  provisions  for  the 
journey  on  her  head.  As  she  asked  the  way  to  the  city, 
she  observed  that  the  family,  notwithstanding  their  sorry 
plight,  bore  the  marks  of  royalty.  When  Rohitagva  again 
begged  his  mother  for  food,  the  old  woman  offered  some 
of  hers.  But  the  boy,  keen  set  as  he  was,  yet  being  the 
son  of  a  courageously  enduring  man  (sattvikasya  suta- 
tvatah),  refused.  The  king  told  her  that  he  did  not  accept 
doles  given  in  pity.    Whereupon  she  went  her  way  (762). 

The  king  bade  the  queen  rise,  if  she  were  over  her 
fatigue,  but  she  tried  to  discourage  the  journey,  because 
Varanasi  belonged  to  an  enemy.  The  king  averred  that 
he  must  somehow  get  the  money  for  the  Sage;  Sutara 
offered  herself  to  be  sold  as  a  slave.  The  king  replied  that 
they  must  be  sold  altogether,  if  any  were  sold.  Touch- 
ingly  Rohitagva  begged  his  mother  not  to  sell  him,  but 
to  let  him  stay  with  her :  he  would  do  without  sweetmeats. 
She  consoled  him  by  promising  that  he  would  become  an 
emperor  (cakravartin).     They  arrived  at  Benares,  and 


96  Life  and  Stories  of  Pdrgvandtha 

went  to  the  market-place.  The  king  put  grass  on  his 
head,^^  as  a  sign  that  he  was  there  in  the  character  of  a 
slave.  Again  Rohita§va  was  distressed;  his  father,  to 
cheer  him,  promised  him  an  elefant  (778).  After  more 
sad  reflections,  the  king  proposed  to  Sutara,  that  she  and 
the  child  return  to  the  house  of  her  father,  but  the  faith- 
ful wife  refused  to  disgrace  him:  rather  would  she  die, 
or  become  the  slave  of  an  enemy  (786).  A  Brahman  ^^ 
came  along,  looking  around  for  hired  help.  Attracted  by 
HariQcandra's  form  and  presence,  he  asked  him  why  he 
was  demeaning  himself  as  a  menial.  The  king  remained 
silent.  The  Brahman  then  surveyed  Sutara  and  Rohi- 
tagva ;  struck  by  their  distinction,  he  blamed  the  Qastras 
for  their  inaccurate  characterization  of  the  different 
classes  of  men.  The  king  corrected  him:  the  Qastras 
speak  truly;  their  state  is  due  to  fate  (karma,  daiva). 
In  the  end  the  Brahman  bought  Sutara  at  a  price  fixed 
by  himself,  five  thousand  gold  pieces,  with  the  stipulation 
that  twice  that  sum  should  be  her  ransom.  Rohitagva 
persistently  clung  to  his  mother,  so  that  the  Brahman 
had  to  knock  him  down  twice  (804).  But  in  the  end  he 
took  pity,  and,  at  Harigcandra's  suggestion,  bought  the 
boy  also  for  a  thousand.  Then  he  went  to  his  home  with 
Sutara  and  RohitaQva  (808). 

At  this  juncture  the  Sage  and  his  damned  soul,  or 
advocatus  diaboli,  Aiigaramukha,  appeared  on  the  scene, 
to  collect  the  debt  due  the  Sage.  The  king  offered  what 
he  had  obtained  from  the  sale  of  his  wife  and  child,  but 
the  Sage  angrily  rejected  it  as  not  being  enough.  Aiiga- 
ramukha suggested  that  he  should  go  to  King  CandraQe- 

^  In  the  Candakaugika  50.  2,  when  King  Harigcandra  wishes  to  sell  him- 
self as  a  slave,  the  stage  direction  is  girasi  trnam  krtva;  see  additional 
note  11,  on  p.  191. 

^  His  name  is  given  later  on  as  Vajrahrdaya,  '  Stone-Heart.' 


King  Harigcandra's  courageous  endurance        97 

khara  of  Varanasi,  and  ask  for  the  money.  Harigcandra 
refused  to  beg  money  from  an  enemy:  he  would  rather 
work  as  a  Candala,  and  pay  from  his  earnings.  Oppor- 
tunely an  old  Nisada,  Kaladanda  by  name,  dressed  in  a 
loin-cloth,  a  staff  in  his  hand,  came  along,  and  hired  him 
as  a  watchman  in  a  cemetery  of  which  he  had  charge.  He 
was  to  rifle  the  corpses  of  their  garments,  and  save  the 
half -burned  faggots  of  the  funeral-pyres.  His  pay  was 
to  be  half-shares.  The  king  agreed,  stipulating  that  his 
share  was  to  be  paid  to  the  Sage.  The  latter,  hearing  this 
arrangement,  broke  out  in  praise  of  the  king's  courage 
and  faith.  The  king  and  Kaladanda  went  to  their  ceme- 
tery (828). 

Now  a  pestilence  suddenly  broke  out  in  that  city  of 
Varanasi,  which  took  off  people  by  the  thousand.  The 
king  called  his  minister  Satyavasu  in  consultation.  On 
the  way  to  the  king,  he  was  addressed  by  a  certain  man, 
Kalahaiisa,  carrying  a  parrot  in  a  cage.  On  inquiry, 
Kalahansa  said  that  he  was  bringing  the  parrot  to  king 
Candragekhara,  because  the  parrot  was  versed  in  all  the 
Qastras.^^  When  the  two  were  in  the  presence  of  the  king, 
he  complained  of  the  pestilence,  inexplicable,  because 
both  himself  and  his  people  were  leading  exemplary  lives. 
He  bade  the  minister  find  out  its  cause.  Just  then  ar- 
rived a  bawd  (kuttini)  ^^  who  had  lost  her  '  daughter  '  by 
the  pestilence.  Beating  her  breast,  she  arraigned  the 
king's  character,  as  being  the  cause  of  the  pestilence,  and 
the  death  of  her  charming  daughter,  Anangasundari. 
The  king,  outraged  by  her  cruel  and  false  accusation,  con- 
sulted the  minister,  who  suggested  the  intervention  of  a 
mighty  sorcerer  that  had  come  from  Ujjayini.    The  magi- 

*•  See  my  paper,  *  On  Talking  Birds  in  Hindu  Fiction,'  Featgrusa  an  Ernst 
Windisch,  pp.  349  ff. ;  and  above,  p.  77. 

"  See  for  this  stock  figure  of  fiction,  the  author  in  Proc.  Amer.  Philos. 
Soc.  vol.  lii,  p.  631. 

7 


98  Life  and  Stories  of  Pdrgvandtha 

cian,  cited,  explained  tliat  the  pestilence  was  due  to  the 
sport  of  a  Raksasi  (ogress)  (845).  At  the  request  of  the 
bawd  he  at  once  restored  Anangasundari  to  life.  The 
king  still  doubted  the  power  of  the  sorcerer,  until  the 
latter  boasted  that  he  could  bring  Vasuki  from  Patala;  ^^ 
Indra  from  heaven;  or  Lanka  (Ceylon)  from  the  ocean. 
He  then  was  given  the  materials  for  a  great  magic  rite, 
by  means  of  which  he  compelled  the  supposed  Raksasi  to 
fall  down  within  his  magic  circle,  where  she  lay  still,  the 
people  shrinking  away  from  her,  as  mice  from  a  cat  (855). 
King  Candragekhara  expressed  admiration  for  the 
skill  of  the  magician,  who  then  pointed  out  that  it  was 
now  the  king's  turn  to  perform  his  part  by  punishing  the 
Raksasi.  The  king  ordered  the  minister  to  call  the  exe- 
cutioner^^ (meaning  Kaladanda).  Instead,  the  minister 
called  Kalahahsa,  and,  when  he  put  down  his  cage,  Can- 
dra§ekhara  asked  what  was  in  it.  The  minister  an- 
swered : '  an  omniscient  parrot-king, '  and  bade  the  parrot 
sing  the  king's  praise,  which  he  did  (862).  The  magician 
reminded  the  king  of  the  punishment  due  to  the  Raksasi ; 
just  then  Kaladanda  (the  executioner)  arrived,  followed 
by  Harigcandra.  The  parrot  joyfully  acclaimed  Harig- 
candra  as  king,  but  he  angrily  denied  the  allegation,  and 
told  the  parrot  not  to  talk  nonsense.  Then  the  minister 
told  the  executioner  to  uncover  the  Raksasi 's  face;  he 
bade  Harigcandra  do  so.  When  the  latter  looked  at  her, 
he  saw  that  she  was  his  wife,  queen  Sutara.  Convinced 
as  he  was  that  she  could  not  be  a  Raksasi,^^  he  again 

*•  The  king  of  the  serpents  from  his  subterranean  home. 

"  Here  called  cvapaca,  '  dog-cook ' ;  see  the  note  on  p.  59. 

*"RaksasTs  often  assume  the  form  of  beautiful  women;  consequently 
beautiful  women  are  accused,  justly  or  unjustly,  of  being  Rtiksasis;  see 
Kathas.  32.  157;  Kathakoga,  pp.  106,  116,  153;  Dacakumaracarita,  ii,  p.  38; 
Stokes,  Indian  Fairy  Tales,  pp.  5  flf.  Cf.  Tawney's  note  in  his  Translation 
of  Kathasaritsagara,  vol.  ii,  p.  631. 


King  Harigcandra^s  courageous  endurance         99 

recognized  the  cruel  hand  of  fate.  Since  he  would  neither 
acknowledge  her  guilt,  nor  divulge  his  true  station  in  the 
justice  hall  of  his  enemy,  he  decided  to  await  the  decree 
of  destiny.  King  CandraQekhara  then  spoke  admiringly 
to  his  minister  of  Sutara's  beauty,  whereupon  the  parrot 
hailed  Sutara  as  queen  and  daughter  of  IJQinara.  Can- 
dragekhara  thought  him  foolish  or  drunk,  but  the  parrot 
insisted  that  he  was  right.  Candragekhara  quizzed  both 
Harigcandra  and  Sutara,  but  both  continued  to  assert 
that  they  were  what  their  stations  showed  them  to  be. 
After  a  consultation  between  the  king  and  his  minister, 
HariQcandra  was  ordered  to  bring  on  an  ass  which  Su- 
tara was  made  to  ride.'*^  Then  the  parrot,  outraged, 
undertook  to  pass  thru  an  ordeal  to  prove  that  Sutara 
was  a  queen,  and  not  a  Raksasi.  He  was  subjected  to  a 
fire-ordeal,  from  which  he  emerged  unscathed.  The 
assembled  audience  acclaimed  Sutara  as  a  Sati  (noble 
wife),  and  not  a  Raksasi;  the  magician  was  dismissed  as 
an  impostor;  the  parrot  put  back  in  his  cage.  After 
Sutara  had  been  released  from  the  ass,  Harigcandra,  by 
the  order  of  the  Candala,  returned  to  the  cemetery,  won- 
dering at  the  part  that  the  parrot  had  played  in  the  un- 
folding of  his  destiny  (902). 

Harigcandra  entered  the  frightful  cemetery,  infested 
by  foul  animals,  demons,  and  sorcerers,  evil-smelling  with 
the  stench  of  corpses.  There  he  heard  wails,  which 
sounded  as  tho  they  came  from  some  woman  who  had  lost 
her  husband.  He  answered,  asking  the  reason  of  her 
lament.  She  pointed  to  a  noble  man  hanging  head  do^vn 
upon  a  branch  of  a  banyan  tree.  When  he  asked  the  man 
the  cause  of  his  evil  plight,  he  turned  out  to  be  Mahasena, 
son  of  CandraQekhara,  carried  off,  together  with  his  be- 

*•  See  additional  note  9,  on  p.  188. 


100  Life  and  Stories  of  Pdrgvandtha 

loved  wife,  by  a  Vidyadhari,  who  desired  to  institute  a 
great  sacrifice  (mahahoma)  with  the  flesh  of  his  body^^ 
(920).     Just  then  the  Vidyadhari  had  gone  to  bathe  in 
the  Ganga.  HariQcandra,  eager  to  die  while  performing  a 
service  to  another,  prevailed  upon  Mahasena  to  escape 
with  his  wife,  Hari§candra  acting  as  his  substitute  in  the 
Vidyadhari 's  sacrifice.     Joyfully  he  tied  himself,  face 
down,  to  the  branch  of  the  banyan  tree  (934).    On  her 
return   the   Vidyadhari   asked   a  retainer  to   ascertain 
whether  the  sacrificial  man  bore  auspicious  marks.    The 
retainer  found  that  he  bore  the  marks  of  an  emperor 
(cakravartin).    She   then  appealed   to   HariQcandra   to 
show  courage,  in  order  that  the  science  '  All-conquering  ' 
(viQvavaQikaravidya),^^  accruing  from  this  sacrifice,  be 
kind  and  liberal  to  her.    She  began  to  cut  off  his  flesh, 
but  the  sound  of  a  jackal  caused  a  disturbance.  She  asked 
her  retainers  to  stop  the  noise,  because  it  might  arouse 
some  ascetic.     This  actually  happened,  whereupon  the 
Vidyadhari  was  greatly  distressed.     Hariqcandra   sug- 
gested that  she  should  finish  by  cutting  off  his  head.    But 
she  replied  that  such  a  procedure  would  violate  the  order 
of  the  sacrifice.    An  ascetic  then  appeared,  raging  over 
the  desecration  of  the  hermitage,  whereupon  the  Vidya- 
dhari vanished  with  her  retinue  (954). 

The  ascetic,  rummaging  about,  came  upon  Harigcandra, 
hanging  from  the  tree,  his  flesh  cut  from  his  body.  From 
certain  signs  he  was  led  to  ask  him  whether  he  was  HariQ- 
candra, and,  when  he  said  yes,  he  asked  whether  he  had 
paid  the  debt  owing  the  Sage.  HariQcandra  replied  that 
the  payment  would  be  complete  in  a  few  days.  The 
ascetic  turned  out  to  be  Kautilya,  the  Sage's  witness  to 

**  See  additional  note  27,  on  p.  205. 

*»  For  these  personified  '  Sciences  '  see  the  author  in  Proc.  Amer.  Philos. 
Soc,  vol.  Ivi,  pp.  4  ff. 


King  Harigcandra's  courageous  endurance       101 

his  contract  with  HariQcandra.  Kautilya  blamed  him  for 
lending  himself  to  a  sacrifice  while  in  debt,  HariQcandra 
hung  his  head  in  shame.  Then  Kautilya  went  home,  after 
having  cured  him  with  herbs,  lest  he  might  die,  and  de- 
fault on  his  debt.  The  king  remained  downcast,  because 
he  had  neither  paid  his  debt,  nor  aided  the  Vidyadhari  in 
finishing  her  magic.  While  engaged  in  these  reflections, 
he  was  ordered  by  his  master,  the  Nisada,  to  take  the 
garment  off  a  corpse,  which  was  then  coming  to  the  ceme- 
tery. The  king  learned  from  a  lamenting  woman  that  the 
corpse  was  that  of  her  son,  and  found  it  not  in  his  heart 
to  snatch  the  garment  off  her  boy.  For  this  he  was  chided 
by  the  Nisada,  who  told  him  that  there  was  no  shame  in 
doing  this,  since  it  was  the  custom  of  their  caste  (974). 
The  woman  continued  her  lament,  until  HariQcandra 
gathered  that  she  was  Sutara,  and  that  the  dead  boy  was 
his  son  RohitaQva.  Both  father  and  mother  grieved 
greatly.  Sutara  explained  that  Rohitagva  had  been  sent 
into  the  forest  to  gather  fagots  and  flowers,  had  been 
bitten  by  a  snake,  and  had  perished  there  for  want  of 
treatment  (990).  Tho  he  now  knew  that  the  corpse  was 
that  of  his  own  and  only  son,  and  understood  the  agony 
of  Sutara  over  the  loss  of  her  only  child,  he  asked  her 
for  the  boy's  garment,  in  order  to  fulfil  his  duty  to  his 
employer,  the  Nisada  (1001). 

Then  a  shower  of  flowers  rained  upon  him  from  heaven, 
and  his  heroism  was  acclaimed  to  the  beat  of  drums.  All 
at  once  he  found  himself  in  Ayodhya,  upon  his  throne, 
with  Rohitagva  playing  in  his  lap,  his  minister  VasubhUti 
and  his  faithful  Kuntala  by  his  side,  both  in  reverential 
attitude.  And  Sutara  was  chatting  with  a  friend,  both 
having  come  to  see  a  play  (1007).  In  front  of  him  was 
his  assembly,  citizens  were  engaged  in  festivities.  As  he 
gazed  in  bewilderment,  wondering  whether  he  was  dream- 


102  Life  and  Stories  of  Pdrgvandtha 

ing  or  mad,  two  gods,  Candracuda  and  Maniprabha,  told 
him  that  he  was  indeed  a  lucky  mortal,  whose  courage 
was  being  acclaimed  by  Vastospati  (Indra)  himself  be- 
fore the  heaven-dwelling  gods  (1014).  That  his  noble 
soul  had  regained  for  him  his  kingdom;  that  Vasubhuti, 
in  the  body  of  the  parrot,  had  proved  the  purity  of  Sutara 
by  passing  thru  the  ordeal  of  fire;  and  that  Kuntala,  in 
the  body  of  the  jackal,  had  by  his  shriek,  foiled  the 
Vidyadhari's  sacrifice,  and  thus  saved  him.  That,  more- 
over, the  entire  episode  of  his  life,  beginning  with  the 
boar  adventure,  had  been  a  drama  of  illusion  (kutana- 
takam).  They  then  asked  him  to  choose  a  gift,  but  all 
the  king  desired  was,  that  his  noble  courage  should  con- 
tinue with  him.  The  two  gods  returned  to  heaven,  and 
Harigcandra  continued  to  rule  prosperously  and  piously 
(556-1033). 

Frame  Story:  Conversion  of  Vajranabha  and  Kuhera, 
and  death  of  Vajranabha 

The  text  returns  to  the  frame  story  at  the  beginning 
of  this  sarga.  The  infidel  Kubera  was  converted  by  the 
Sage  Lokacandra's  elaborate  exposition  of  the  four 
'  worldly  virtues.'  Kubera,  furthermore,  inquired  after 
those  virtues  which  reach  beyond  the  world  (lokottara). 
Lokacandra  explained  that  the  same  worldly  virtues, 
applied  to  the  highest  aims,  constitute  the  virtues  that 
reach  beyond  life  (lokottara  gunah).  At  the  end  of  the 
Sage's  sermon  on  this  theme,  Kubera  asked  him  to  be  his 
Guru  (1048),  and  to  instruct  him  on  the  four  following 
points:  choice  of  divinity;  manner  of  worship;  essential 
right  (tattva) ;  and  the  fruit  accruing  therefrom.  The 
Guru  told  him  that  the  Jina  was  the  highest  divinity,  and 
expounded  the  manner  of  his  worship ;  the  nine  essential 
rights,  and  their  fruit  (1069). 


Conversion  of  Vajrandbha  and  Ruber  a  103 

Prince  Vajranabha,  in  the  company  of  Kubera,  re- 
turned to  the  city.  His  father,  King  Vajravirya,  made 
over  to  him  his  kingdom,  and  took  the  vow.  Vajranabha, 
while  ruling  piously  and  righteously,  was  taken,  in  his 
turn,  with  misgivings  as  to  the  stability  of  the  world  and 
its  allurements.  He  also  decided  to  seek  salvation.  Not- 
withstanding the  protest  of  his  son  Cakrayudha,  he  ap- 
pointed him  his  successor,  and  turned  mendicant.  He 
v/andered  to  Sukacchavijaya.  There  the  soul  of  the 
serpent  (2.1048)  had  been  reborn  as  a  wild  Bhilla  ^^  by 
name  of  Kurangaka,  who  infested  the  mountain  of 
Jvalana.  Vajranabha  went  there  and  placed  himself  in 
kayotsarga  posture,  fearless  in  the  midst  of  the  howls 
of  elefants,  jackals,  Raksasas,  and  so  on  (100).  Kuran- 
gaka, out  of  prenatal  hatred,  hit  Vajranabha  with  an 
arrow.  Vajranabha,  tho  struck  fatally,  remained  free 
from  evil  thought,  remarking  that  he  had  been  killed  by 
the  soul  of  the  Bhilla  in  a  former  birth.  He  was  reborn 
as  the  god  Lalitanga.^'^  Kurangaka,  when  he  died,  went 
to  the  Saptamavani  helP«  (1034-1108). 


**  Sixth  pre-birth  of  the  future  Meghamalin. — Bhilla  is  the  designation 
of  wild  forest  dwellers. 

*'  Seventh  pre-birth  of  the  future  Pargva. 

*•  Seventh  pre-birth  of  the  future  Meghemalin. 


104  Life  and  Stories  of  Pdrgvanatha 


Sarga  the  Fourth 

Frame  story:  Story  of  the  Emperor  SuvarnahdJm  {with 
Qakuntald  '}notifs'^),  and  his  death 

King  Vajrabahu  of  Surapura  had  a  lovely  and  virtuous 
wife,  named  Sudargana.  The  soul  of  Vajranabha  (of  the 
previous  sarga),  in  due  time,  fell  from  heaven,  and  en- 
tered the  womb  of  Sudargana.  The  queen  had  the  '  four- 
teen great  dreams, '  ^  which  herald  the  birth  of  a  Cakra- 
vartin  (emperor).  In  due  course  she  gave  birth  to  a  boy 
whom  the  king  named  Suvarnabahu  ^  (15).  He  grew  up 
so  accomplished  as  to  permit  the  king,  who  had  become 
averse  to  the  world,  to  take  the  vow,  and  to  leave  his 
kingdom  in  charge  of  his  son.  One  day  Suvarnabahu 
mounted  an  inversely  trained  horse,*  which  galloped  off 
when  checked  by  the  rein.  The  horse  did  not  stop  until 
they  came  to  a  lake.  After  bathing  in  its  clear  waters, 
the  king  saw  in  front  of  him  an  ascetic's  grove  full  of 
antelopes.  His  right  eye  twitched,^  which  encouraged 
him  to  enter  the  grove  in  joyous  anticipation  (32).  There 
he  saw  a  maiden,  surrounded  by  companions,  engaged  in 
sprinkling  creepers.  The  king  thought  her  more  beautiful 
than    Rambha  ^ ;    she   seemed    the    quintessence    of   the 

*  The  story  of  Cakuntala  (Malulbh.  1.  69  if.)  is,  occasionally,  the  prototype 
of  love  affairs  between  heroes  and  hermitage  maidens.  The  present  adven- 
ture is  direct  imitation.  See  also  the  story  of  Kadaligarbha,  Kathas.  32. 
99  flf.,  and  the  story  of  Ruru,  Kathas.  14.  76  ff. 

*  See  additional  note  10,  on  p.  189. 

'  Eighth  pre-'birth  of  the  future  Pargva. 

*  See  additional  note  26,  on  p.  204. 

"A  good  omen.  Very  frequent  motif;  see,  e.  g.  Samaradityasamkaepa 
5.  186,  289;  7.  374,  438. 

*  The  loveliest  of  the  Apsaras,  or  heavenly  nymphs. 


Story  of  the  Emperor  Suvarnahdhu  105 

charms  of  Nagas,  Vidyadharas,  and  immortal  women. 
While  engaged  in  this  thought,  the  maiden  and  a  com- 
panion entered  a  bower  of  flowers.  There  she  began  to 
sprinkle  a  bakula-tree  with  her  mouth,  to  the  delight  of 
its  blossoms.'^  Ravished  by  her  charms,  the  king  reflected 
that  she  could  not  be  an  ordinary  hermitage  servitor,  but 
must  be  of  royal  descent  (39).  Now  a  bee  flew  into  the 
face  of  the  maiden.  She  asked  her  companion  to  protect 
her,  but  received  the  reply,  that  this  was  King  Suvarna- 
bahu's  business.  Then  the  king  showed  himself,  and  asked 
who  dared  to  injure  her,  while  the  son  of  Vajrabahu  was 
protector  of  the  earth.  The  maidens  remained  silent. 
When  the  king  again  asked  whether  anything  was  dis- 
turbing their  pious  practices,  the  friend  found  courage 
to  say,  that  during  Suvarnabahu's  rulership  no  one  could 
do  so;  that  a  bee  merely  had  disturbed  her  friend  (47). 
Then  she  asked  him  who  he  was.  Unwilling  to  declare 
himself,  he  pretended  to  belong  to  the  king's  retinue, 
commissioned  by  the  king  to  protect  the  hermitage  from 
intrusion.  But  the  maiden  knew  him  to  be  the  king  him- 
self (52). 

The  king  then  asked  who  her  mistress  was.  With  a 
sigh  she  replied  that  her  name  was  Padma,  the  daugh- 
ter of  Ratnavali,  the  wife  of  the  Vidyadhara  king  of 
Ratnapura.  At  his  death  his  sons  had  quarreled,^  the 
kingdom  had  been  distracted;  therefore  Ratnavali  had 
taken  her  young  daughter  to  that  hermitage,  whose  abbot 
was  Ratnavali 's  brother  Galava  (55).    A  soothsayer  had 

'  Just  as  the  agoka  tree  blossoms  when  touched  by  the  foot  of  a  young 
and  lovely  womaai,  so  does  the  bakula  tree  blossom  when  sprinkled  by  the 
mouth  of  lovely  femininity.  The  kadamba  blossoms  with  the  roar  of  the 
thunder.  And  day  and  night  lotuses  open  their  calyxes  to  the  rays  of  sun 
and  moon. 

*  See  p.  16. 


106  Life  and  Stories  of  Pdrgvandtha 

profesied  that  Padma  would  be  the  wife  of  the  Cakra- 
vartin  Suvarnabahu,^  carried  there  by  a  run-away  horse. 
The  king,  recognizing  the  hand  of  destiny,  asked  to  see 
the  Sage.  The  maiden  (whose  name  turned  out  to  be 
Nanda)  told  him  that  the  Sage  had  gone  to  pay  his 
respects  to  another  Muni,  but  would  return  on  that  day. 
Then  an  old  nun  told  Nanda  to  go  with  Padma  to  greet 
the  Sage.  Nanda  reported  to  the  Sage  the  king's  arrival, 
whereupon  he  extoled  the  profet  who  had  predicted  it. 
Together  with  the  ladies  he  went  to  do  honor  to  the  king, 
who  received  him  with  distinction.  The  Sage  told  him  of 
the  prof  esy,  and  the  pair  were  wedded  by  the  Gandharva 
rite  of  marriage  (69). 

Padma 's  stepbrother,  Padmottara,  a  Vidyadhara  king, 
arrived,  paid  his  respects  to  Suvarnabahu,  and  bade  him 
follow  him  to  the  mountain  of  Vaitadhya,  there  to  assume 
lordship  over  the  Vidyadharas.  The  king  consented. 
With  Padma  he  mounted  the  heaven-going  chariot  of  the 
Vidyadhara.  Padma  mourned  her  separation  from  her 
mother,  the  hermitage  maidens,  the  gazelles,  and  the 
flowers  she  had  been  tending  (80).  Pointing  out  her 
glorious  destiny,  Ratnavali  consoled  her,  bidding  her  live 
as  an  exemplar  of  wifely  devotion.  They  arrived  at  the 
mountain  of  Vaitadhya,  where  Suvarnabahu  was  conse- 
crated king  of  the  Vidyadharas.  After  staying  there  for 
some  time  he  returned  to  his  own  city  (96).  He  acquired 
the  fourteen  great  jewels,^^  celebrated  the  great  festival 
(mahotsava)  of  eighteen  days,  and  dispatched  the  wheel 
of  sovereignty  from  his  armory  into  the  easterly  direc- 

*  Predestined  marriages,  a  cliche  of  Hindu  fiction,  recur  in  this  text,  5. 
168;   8.   168. 

"  In  Buddhist  texts  (Mahavastu,  p.  108  of  Senart's  edition) ;  Mahaau- 
dassana  Sutta  (Sacred  Books  of  the  East,  xi.  251  flf.)  seven  'jewels'  of 
the  Cakravartin  are  mentioned.     So  also  Kathas.  101.  23, 


story  of  the  Emperor  Suvarnabdhu  107 

tion.  He  cast  an  arrow  which  fell  down  before  the  king 
of  Magadha,  as  he  w^as  sitting  in  his  assembly  hall.  The 
king  angrily  took  it  up,  but,  when  he  read  on  it  the  name 
of  Suvarnabahu,  he  went  with  presents  in  his  hands 
to  conciliate  him.  Suvarnabahu  also  conquered  succes- 
sively Varadama  and  Prabhasa,  respectively  the  gods  of 
the  southern  and  western  directions ;  Sindhu ;  the  divinity 
of  Vaitadhya;  and  other  kings  and  divinities,  so  as  to 
control  the  whole  earth  (116).  Kings  and  gods  then  con- 
secrated him  emperor  by  the  great  consecration  (maha- 
bhiseka),  which  lasted  twelve  years,  being  performed  with 
water  from  holy  bathing  places  (tirthas).  He  acquired 
sixty-four  thousand  wives;  thirty-two  thousand  kings 
became  his  vassals.  He  had  countless  elefants,  chariots, 
cities,  and  villages.  Thus  he  ruled  long  in  all  the  glamour 
of  a  Cakravartin  (120). 

One  day,  as  he  was  sitting  upon  the  roof  of  his  palace, 
he  heard  of  the  arrival  of  Jagannatha,  the  Tirthamkara 
(Savior).  Removing  his  imperial  insignia,  he  humbly 
went  to  greet  him.  After  receiving  instruction  from  him, 
he  became  enlightened,  and  decided  to  devote  himself  to 
salvation.  He  took  the  vow  with  Jagannatha,  became  an 
accomplished  disciple  (gitartha),  and  continued  to  per- 
fect himself  still  farther  (144).  Once,  when  he  stood  with 
a  Jain  image  in  the  forest  of  Ksiragiri,  he  was  attacked 
by  a  lion,  inhabited  by  the  soul  of  the  Bhilla  Kurangaka,^^ 
who  had  been  reincarnated  in  the  lion's  body  after  leav- 
ing hell  (see  3.1095  ff.).  He  died  forgivingly;  was  reborn 
as  a  god  in  the  Mahaprabhavimana  heaven  ^^ ;  but  the 
lion,  at  his  own  death,  went  to  the  fourth  helP^  (1-161). 


'  Eighth  pre-birth  of  the  future   Meghamalin. 
'  Ninth  and  last  pre-birth  of  the  futiire  Par?va. 
'Ninth  pre-birth  of  the  future  Meghamalin. 


108  Life  and  Stories  of  Pdrgvandtha 


Saega  the  Fifth 
Frame  story:  Early  life  of  the  Arhat  Pdrgvandtha 

The  soul  of  the  lion  (see  4.146),  after  passing  thru 
wretched  animal  existences,  was  reincarnated  as  Katha,^ 
the  son  of  a  Brahman,  named  Rora.  Both  his  parents 
died  as  soon  as  he  was  born,  so  that  he  had  to  be  brought 
up  by  charity.  As  a  grown  man,  he  also  carried  on  a 
miserable  existence,  wandering  from  house  to  house,  shy 
and  given  to  fear.  One  day,  observing  some  rich  men, 
resplendent  in  their  finery,  he  became  disgusted  with  life. 
Concluding  that  the  rich  owed  their  opulence  to  their 
penances  in  some  previous  existence,  he  decided  to 
follow  their  example,  turned  ascetic,  and  subsisted  on  the 
roots  of  plants  (8). 

The  soul  of  Suvarnabahu,  on  the  other  hand,  was  rein- 
carnated in  the  womb  of  Vamadevi,  queen  of  the  mighty 
Iksvaku  king  Agvasena  of  Varanasi  (Benares).  The  soul 
descended  on  the  fourth  day  of  the  dark  half  of  the 
month  Caitra,  under  the  constellation  Vigakha.  Fourteen 
great  dreams  of  the  queen,^  here  explained  elaborately 
in  a  kind  of  key,  or  '  traumschltissel,'  announced  to  her 
the  arrival  of  a  glorious  and  virtuous  son  (37).  At  the 
end  of  an  undisturbed  period  of  pregnancy,  the  queen  was 
delivered  on  the  tenth  day  of  the  black  half  of  the  month 
Pausa,  under  the  constellation  Vigakha  (43).  All  nature 
rejoiced  at  the  event.  The  eight '  region  maidens  '  (dik- 
kumari)  of  the  lower  world  came  on  to  acclaim  the 
mother  of  the  world,  who  had  furnished  the  torch  that 

*  Tenth  and  last  pre-birth  of  the  Kamatha  soul,  the  future  Meghamalin. 
*See  additional  note  10,  on  p.  189. 


Early  life  of  the  Arhat  Pdrgvandtha  109 

would  illumine  the  world,  and  prepared  the  festival  of 
the  birth  of  a  Jina  (55).  The  eight  region  maidens  of 
the  upper  world  showered  flowers  upon  him.  Other  sets 
of  eight  divine  maidens  ^  each  came  from  a  different 
quarter  to  wait  upon  mother  and  son  (68).  Four  region 
maidens  from  the  island  of  Rucaka  cut  his  navel-string,^ 
buried  it  in  a  pit  which  they  filled  with  jewels,  and 
planted  durva-grass  over  it.  Variously  they  continued 
to  minister  to  mother  and  child,  showering  blessings  upon 
them  (77).  A  great  tumult  arose  in  heaven;  the  seats  of 
the  gods  shook.  Indra  came  from  heaven ;  sang  a  hymn 
in  praise  of  the  mother ;  bestowed  gifts  upon  mother  and 
child.  Hari,  the  thirty-three  Vasavas,  the  ten  Vaima- 
nikas,  the  thirty-two  Vyantara  lords,  and  other  divini- 
ties ^  garlanded  and  bathed  the  child  (96).  Suras  danced 
and  sang  about  him,  and  performed  other  festal  acts. 
Qakra,  after  performing  sorcery  for  his  good  luck, 
praised  him  as  the  future  Savior  of  the  three  worlds  (112). 
Indra  placed  ambrosia  into  the  thumb  of  the  baby  to 
suck,^  and  appointed  five  Apsaras  as  his  nurses'^  (116). 
Other  Vasavas,  coming  from  mount  Meru,  performed  an 
eight  day  soma  sacrifice  to  the  eternal  Arhats.     Queen 

'  The  names  of  theae  varieties  of  maidens  are  cataloged  pedantically  in 
sfcs.  51  ff. 

*  According  to  Kathakoea,  p.  80,  the  day  on  which  the  navel-string  is  cut 
is  auspicious. 

"See  for  these  classifications,  Burgess,  Indian  Antiquary,  xxx.  28;  Hertel, 
Paricisitaparvan,  pp.  14  ff.;   Stevenson,  Heart  of  Jainism,  p.  181. 

'  In  Mahabh.  3.  126.  31  Yuvanagva  begets  a  son  out  of  his  thigh.  Indra 
gives  the  boy  his  first  finger  to  suck ;  hence  his  name  Mandhatar  ( =  mam 
dhatar,  'self -sucker ').  A  different  pun  on  this  name,  in  Ralson,  Tibetan 
Tales,  p.  1 ;   see  the  note  there. 

'In  the  Tibetan  Tales  a  noble  child  is  regularly  handed  over  to  eight 
nurses,  two  to  carry  him,  two  to  suckle  him,  two  to  cleanse  him,  and  two 
to  play  with  him ;  see  pp.  52,  273,  279.  See  also  the  descriptions  in  Jatakas 
538  and  547. 


110  Life  and  Stories  of  Pdrgvandtha 

Varna  rejoiced  in  her  son.  The  king,  apprised  of  the 
happy  event,  had  prisoners  released  in  his  honor.  The 
people  were  jubilant.  When  the  time  for  name  giving 
had  come,  the  queen  remembered  that  she  had  seen  in  a 
troubled  night  a  serpent  moving  by  her  side  (parQvatah). 
This  she  had  told  the  king,  who  interpreted  the  serpent 
as  the  power  of  the  boy ;  therefore  he  named  him  ParQva  ^ 
(126).  He  was  petted  by  his  nurses,  the  Apsaras,  and 
sucked  the  ambrosia  which  Indra  had  put  into  his  thumbs, 
whenever  he  was  hungry.  Young  gods,  in  the  shape  of 
beasts  and  birds,  sported  for  his  delight  (129). 

He  grew  up  with  every  youthful  bodily  perfection,  be- 
cause he  possessed  the  twenty-two  auspicious  character- 
istics, so  that  all  the  accomplishments  came  to  him  of 
themselves.    On  reaching  manhood  his  manly  charms  de- 
lighted numerous  maidens  (144) .    On  a  certain  occasion  a 
man,  admitted  to  the  audience  hall  of  the  king,  reported 
that  in  Ku§asthala  there  had  ruled  a  king  Naravarman, 
who  had  taken  the  vow  at  the  end  of  a  glorious  career, 
after  having  made  over  his  kingdom  to  his  son  Prasenajit 
(155).     The  latter  had  an  altogether  perfect  daughter, 
Prabhavati.    She  had  once  heard  in  the  park  a  song  in 
praise  of  Pargva's  perfections,  since  then  had  been  beside 
herself  with  longing  for  him,  and  had  been  encouraged 
by  her  retinue  in  the  hope  that  she  would  obtain  him  as 
her  own   (171).     Prabhavati 's  parents  had  understood 
and  approved  of  her  feelings ;  Prasenajit,  with  a  view  to 
Pargva,  had  decided  to  institute  a  svayamvara  ^   (178). 

"On  name-giving  by  dream  see  note  on  p.  190.  The  name  Parcva  thus 
means,  '  Side.'  In  Viracarita  xxiii  (Indische  Studien  xiv.  137)  a  pregnant 
woman  seea  a  serpent  and,  therefore,  begets  a  serpent. 

■Ceremony  by  ■which  a  maiden  of  high  caste  chooses  her  own  husband. 
She  throws  a  garland  over  the  man  of  her  choice.  The  events  just  described 
echo  the  story  of  Nala  and  Damayantl. 


Early  life  of  the  Arhat  Pdrgvandtha  111 

But  Yavana,  king  of  Kaliiiga,  had  been  angered  at  the 
thought  that  Prabhavati  should  be  given  in  marriage  to 
any  one  but  himself.  He  had  therefore  beleaguered 
Kugasthala  with  a  great  host.  The  speaker  himself, 
Purusottama,  father  of  the  minister  Sagaradatta,  had 
been  sent  by  Prasenajit  to  report  these  events  to 
A^vasena,  so  that  the  latter  might  act  accordingly  (186). 
On  the  strength  of  this  report,  A§vasena,  being  wroth, 
made  preparations  to  go  to  the  assistance  of  Prasenajit 
in  Kugasthala.  Wlien  ParQva  heard  of  this,  he  promptly 
came  out  of  his  play-room;  acknowledged  his  father's 
ability  to  prevail  in  war;  but  offered  instead  to  gain  the 
end  in  view  by  instructing  Yavana  (193).  His  father 
consented.  ParQva  started  with  Purusottama  and  a  great 
equipment.  On  the  way  Matali,  Indra's  charioteer,  at 
Indra's  bidding,  offered  him  Indra's  car  and  his  own 
services  as  charioteer.  On  arriving  in  Kugasthala  Pargva 
dwelt  in  a  seven-storied  palace,^''  erected  for  him  by  the 
gods  in  the  middle  of  a  park.  He  sent  an  ambassador  to 
announce  to  Yavana  his  peaceful  mission,  advising  him 
to  abandon  the  siege.  But  Yavana  refused  angrily; 
would  not  hear  of  either  ParQva  or  Agvasena ;  and  threat- 
ened the  ambassador  with  death  at  the  hand  of  his  sol- 
diers (215).  An  old  minister  of  his,  however,  warned 
them  not  to  destroy  the  kingdom  by  attacking  the  ambas- 
sador of  the  holy  Lord  ParQva.  After  they  had  desisted, 
he  soothed  the  ambassador's  wounded  feelings  by  promis- 
ing to  do  honor  to  Par^va  (221).  The  minister  then  urged 
Yavana  to  conciliate  Parcva:  a  contest  with  him  would 
be  like  that  of  a  spark  with  the  sun ;  of  a  lion  with  a  hare ; 
of  Garuda  (Tarksya)  with  a  crow;  of  the  elefant  with 

"  See  note  8,  on  p.  46. 


112  Life  and  Stories  of  Pdrgvandtha 

Kunthu.^^  He  pointed  out,  moreover,  that  Indra's  car 
with  Matali  as  charioteer  was  at  ParQva's  disposal  (227). 
Yavana  saw  the  folly  of  his  ways,  tied  an  axe  to  his 
throat,^^  went  submissively  to  the  audience  hall  of 
ParQva,  and  was  received  and  dismissed  forgivingly 
(239).  Wlien  Prasenajit  heard  this  he  brought  Prabha- 
vati  to  be  his  happy  bride.  ParQva  said  that  he  had  come 
to  act  as  his  protector,  and  not  to  marry  a  maiden. 
Whereat  Prabhavati  was  sorely  grieved.  Prasenajit 
proposed  to  join  him  on  his  return  to  Benares,  and  to 
interview  his  father.  To  this  Pargva  consented;  they 
returned  to  Benares  and  were  received  in  state  (1-254). 


"  Apparently  a  legendary  allusion  either  to  the  17th  Jaina  Arhat  (Kal- 
pasutra  185  ff.) ;  or  to  a  Jaina  Emperor  (Cakrin)  of  that  name.  The  Arhat 
Kunthu  (Kunthunatha)  is  mentioned  frequently  in  the  Jain  Angas,  as  well 
as  in  ancillary  writings;  see  Weber,  Handschriftenverzeichnisse,  vol.  ii, 
Index,  p.  1289;  Indisohe  Studien,  xvi.  p.  278,  note  1;  Stevenson,  Heart  of 
Jainism,  pp.  56,  313. 

"See  additional  note  11.  on  p.  191. 


Marriage  of  the  Arhat  Pdrgvandtha  113 


Saega  the  Sixth 

Frame  story:  Marriage  and  later  life  of  the  Arhat 

Pdrgvandtha 

King  AQvasena  rejoiced  at  the  sight  of  ParQva  and 
Prabhavati,  greeted  Prasenajit,  and  inquired  after  his 
mission.  Prasenajit,  pointing  out  Prabhavati 's  love, 
asked  that  she  be  chosen  as  Pargva's  wife.^  Agvasena 
replied  that  he  shared  his  wish,  but  that  ParQva  had 
grown  averse  to  life  and  royal  glory,  and  longed  for 
nirvana,  so  that  he  did  not  know  what  Pargva  might  do. 
They  both  went  to  PaxQva,  and  stated  their  desire.  Pargva 
answered  that  eternal,  and  not  perishable  possessions 
were  his  desire ;  that,  therefore,  he  wished  to  uproot  the 
tree  of  existence.  A^vasena  agreed  that  such  desire,  of 
itself,  spelled  salvation,  but  asked  that  he  should  first 
fulfil  his  father's  heart's  desire,  by  founding  a  family 
(14).  ParQva  consenting,  festive  preparations  were  made. 
Prabhavati  was  adorned  in  all  the  splendor  of  a  royal 
bride  (29).  Pargva,  arrayed  brilliantly,  riding  a  white 
elefant,  arrived  at  the  marriage  pavillion  (34).  The 
marriage  took  place;  wedding  gifts  were  bestowed;  the 
people  were  entertained  with  sumptuous  festivities;  the 
bridal  couple  went  to  their  house  and  passed  their  days 
in  marital  bliss  (49). 

Once,  when  the  Lord  was  standing  at  a  window  of  his 
palace,  he  noticed  a  great  concourse  of  people.  On  inquiry, 
he  found  that  they  had  come  to  do  honor  to  the  ascetic 
Katha  (see  5.1  ff.).    Out  of  curiosity  the  Lord  also  went 

*In  Samaradityasamksepa  1.  5  Prabhavati  is  said  to  be  Parcva's  murti, 
'  embodiment.' 


114  Life  and  Stories  of  Pdrgvandtha 

to  see,  and  found  Katha  performing  the  severe  five-fire 
penance  (pancagnitapas -).  And  he  saw  that  Katha 
had  thrown  a  great  serpent  into  a  fire-pan,  which  stood 
upon  the  fagots  of  his  fire.  He  asked  the  reason  for  this 
pitiless  practice,  inconsistent  with  Katha 's  own  austeri- 
ties. Katha  replied  that  kings  understood  only  elefants 
and  horses ;  that  religion  was  understood  by  Sages  alone 
(59 .  Par§va  ordered  the  fire  put  out ;  the  agonized  serpent 
came  out;  and  the  king  made  his  people  do  honor  (namas- 
kara)  to  him.  Absorbing  the  essence  of  this  worship,  the 
serpent  was  reborn  as  Dharana,  the  wealthy  king  of  the 
Nagas  3  (63).  Katha,  on  the  other  hand,  as  the  result  of 
his  false  practices,  was  reborn  as  an  Asura  (demon),  by 
name  of  Meghamalin  (68). 

One  day  in  spring  ParQva  entered  a  palace  in  his  park, 
and  saw  there,  painted  on  a  wall,  the  picture  of  Nemi, 
the  Arhat,  engaged  in  ascetic  practice.  Reflecting  that 
Nemi  had  taken  the  vow  in  early  life,  he  decided  that  he 
himself  also  would  abandon  the  samsara.  The  Sarasva- 
tas  and  other  divinities  descended  from  the  Heaven  of 
Brahma,  and  encouraged  him  to  save  the  world  (77).  At 
night,  while  lying  on  his  bed  in  meditation,  he  decided 
to  undertake  the  task  of  enlightening  the  world  (83).  In 
the  morning,  after  informing  his  parents  of  his  decision, 
he  began  to  distribute  alms,  preparatory  to  his  consecra- 
tion (diksa).  He  gave  away  enormous  riches.  The  Va- 
savas  from  heaven,  and  princes  of  the  earth  prepared  his 
consecration.  He  shone  like  the  wish-tree  of  heaven  (kal- 
padru).    He  mounted  a  wonderful  palankin,  and,  to  the 

*  Consists  of  sitting  between  four  fires,  the  sun  as  fifth  burning  down 
upon  the  head. 

^  See  above,  p.  19.  For  serpents,  saved  from  danger,  see  Kathakoga,  p. 
87,  and  Tawney's  note  there.  In  each  case,  as  in  the  sequel  of  the  present 
story  (see  p.  118)  they  show  gratitude. 


Later  life  of  the  Arhat  Pdrgvancitha  115 

songs  and  music  of  bards,  acclaimed  by  the  people  of  the 
city,  went  to  a  hermitage  to  enjoy  the  glories  of  renuncia- 
tion (102).  There  the  very  plants  and  trees  rejoiced 
over  his  presence.  At  the  foot  of  an  a§oka-tree  he  re- 
nounced power  and  wealth,  plucked  out  his  hair,^  and, 
at  the  age  of  thirty,  obtained  the  knowledge  due  to  mental 
perfection.  Indra  gathered  five  fistfuls  of  his  plucked 
hair  in  his  own  robe,  and  threw  them  into  the  milk-ocean 
(110).  Three  hundred  princes  took  the  vow  with  him. 
Finally,  after  the  gods,  Asuras,  and  kings  had  left  him, 
he  remained  behind  in  kayotsarga  posture  (113). 

On  the  next  day  he  went  to  a  place  called  Kopakata,  to 
obtain  food  in  the  house  of  a  householder  named  Dhanya. 
He  was  received  joyously,  and  given  what  he  needed,  to 
the  applause  of  gods  and  men  (120).  Next  he  wandered, 
until  he  came  into  the  forest  of  Kadambari,  at  the  foot  of 
the  Kaligiri  mountain,  and  remained  with  a  Jain  image 
on  the  shore  of  lake  Kunda.  An  elefant,  named  Mahi- 
dhara,  coming  there  to  drink,  remembered  the  events  of 
his  former  life,  in  which  he  had  been  a  householder, 
named  Hemala.  In  the  company  of  a  friend,  named 
Supratistha,  he  had  taken  the  vow  of  Qravaka ;  had  been 
mocked  for  his  small  body;  had  been  angered  thereby; 
had  craved  a  large  body,  and  therefore,  had  been  reborn 
as  a  mountain-like  elefant.  Desiring  now,  tho  an  animal, 
to  do  honor  to  the  Lord,  he  went  into  the  lake  and  plucked 
lotuses  which  he  placed  at  his  feet  (133).  The  gods  ar- 
rived, worshiped  the  Lord  with  fragrant  substances,  and 

*  Obligatory  and  universal  practice  of  the  Jaina  Arhats  and  Yatis 
(monks)  ;  see  Kalpasutra  in  the  lives  of  the  Arhats;  Kathakoca,  pp.  85, 
194;  Jacobi,  Ausgewiihlte  Erzahlungen  in  Maharastri,  p.  38,  1.  33;  Daga- 
kumaracarita  i,  p.  47.  As  Pargva  was  first  among  the  Jains  to  practice 
this  form  of  austerity,  he  is  known  as  LuScitakeca  '  Plucked-Head.'  In 
Samaradityasaniksepa  5.  576,  gatakeca,  'hairless'  is  the  designation  of  a 
Jaina  monk.    In  explanation  see,  e.  g.,  Stevenson,  Heart  of  Jainism,  p.  32. 


116  Life  and  Stories  of  Pdrgvandtha 

joyously  performed  a  mimic  representation.  The  her- 
mits of  that  region  spoke  of  this  occurrence  to  King 
Karakandu,^  in  Campa,  who  thereupon  came  to  greet  the 
Lord.  The  gods  set  up  an  image  of  the  Lord  which  the 
king  adored;  he  built  for  it  an  extensive  caitya.  The 
image  had  the  power  to  grant  desires,  and  to  remove 
untoward  influences  (139).  The  lake  Kunda  became  a 
purifying  tirtha,  assuming  the  name  Kalikunda,  because 
the  mountain  Kali  was  in  its  vicinity.*'  The  elefant  died 
piously  in  due  time  at  that  tirtha,  and  was  reborn  as  a 
wealthy  miracle-performing  Vyantara.  Par§vanatha 
then  went  to  Qivapurl,  and  placed  himself  in  kayotsarga 
posture  in  the  forest  of  KauQamba.  The  serpent  king 
Dharana  (see  v.  63),  remembering  his  former  kindness, 
arrived  there  in  great  state  to  do  him  honor,  and  per- 
formed a  mimic  representation.  During  three  days  he 
held  an  umbrella  over  the  Lord's  head  to  protect  him 
from  the  sun.  From  that  time  on  the  city  there  was 
called  Ahichattra  ('  Mushroom,'  lit.,  Serpent's  umbrel- 
la ').  He  then  went  to  Eajapura,  where  King  Igvara 
came  to  do  him  honor.  At  the  sight  of  the  Lord  the  king 
remembered  the  events  of  a  former  birth,  and  narrated 
them  to  his  minister  (1-49) : 

Episode  of  the  Brahman,  Datta,  who  was  afflicted  with 

leprosy 

In  former  days  there  lived  in  Qrivasantapura  a  Brah- 
man, Datta  by  name,  skilled  in  omens  and  horoscopes. 
Having  become  afflicted  with  leprosy,  he  was  despised  by 
his  family,  and  went  to  the  Gaiiga  to  die.     As  he  was 

•First    of   the   four   historic   Pratyekabuddhas.      For   their    history   end 
literary  belongings  see  Oharpentier,  Paccekabuddhageschichten,  pp.  35  flF. 
"  kaleh  kundasyasannabhavitvat ;    see  p.  22. 


Meghamdlin's  attack  and  conversion  117 

about  to  enter  the  water,  a  Vidyadhara  Sage  warned  him 
that  there  was  no  profit  in  cutting  the  branch,  but  that  he 
must  cut  the  karma  root  of  the  tree  of  misfortune :  '  Make 
the  great  elixir  of  the  Jina  take  away  every  sickness !  ' 
When  Datta  asked  what  was  that  elixir,  the  Eishi  re- 
plied: '  The  five-fold  vows,  accompanied  by  perfection, 
and  overthrow  of  mental  blindness.'  Datta  was  con- 
verted. One  day  he  went  into  a  caitya  and  asked  a  Sage 
there,  whether  or  not  a  person  with  his  affliction  was  fit 
to  worship  the  gods.  The  Sage  replied  that  even  ascetics 
worshiped  the  gods  with  bodies  fouled  by  dirt.  He  then 
told  him  that  he  would  be  reborn  as  a  cock.  When  Datta 
was  distressed  at  this  prospective  misery,  he  consoled 
him  by  the  promise  that,  after  having  fulfilled  his  karma, 
he  would  see  a  Sage  in  Eajagrha,  would  remember  his 
former  birth,  would  then  die  from  fasting,  and  ultimately 
become  Igvara,  king  in  Rajapura.  'All  this  happened  as 
predicted,  and  now,  0  Minister,  I  who  came  in  this  royal 
procession  to  do  honor  to  ParQvanatha,  have  remembered 
my  former  birth  '  (150-165). 

Frame  story:   Life  of  Pdrgvandtha,  continued. 
Meghamdlin's  attack  and  conversion 

Having  worshiped  Par§va,  Icvara  had  a  caitya  built 
on  the  spot  where  the  Saint  had  been  in  kayotsarga  pos- 
ture. In  it  he  placed  an  image  of  the  Saint.  The  caitya 
then  obtained  the  name  Kukkutegvara,'''  the  city  there 
being  called  Kukkutegvara.  The  Lord  then  wandered 
again,  surveying  the  earth,  to  find  the  place  where 
dwelled  the  enemy  Illusion.  The  Asura  Meghamalin 
(formerly  Kajha:  see  v.  68),  prompted  by  his  prenatal 

' '  Cock-Icvara,  symbolizing  the  prenatal  history  of  the  king. 


118  Life  and  Stories  of  Pdrgvandtha 

hostility,  attacked  ParQva  ^  with  tigers,  elefants,  and 
scorpions,  but,  when  the  Lord  showed  no  fright,  they 
slunk  off,  as  tho  ashamed.  Then  the  Asnra  tried  to  sub- 
merge him  in  the  waters  produced  by  a  fearful  thunder- 
storm, but  the  Lord  did  not  budge  from  his  place  and 
from  his  pious  meditations  (90).  The  serpent  king  Dha- 
rana  found  out,  by  avadhi  insight,^  that  Katha  was  attack- 
ing the  Lord,  went  there  with  his  divine  wives,  and  placed 
lotuses  at  the  feet  of  the  Lord.  By  means  of  his  seven 
hoods  he  fashioned  an  umbrella  over  his  head ;  ^*^  the  Lord 
stood  there  like  a  royal  hahsa  bird,  submerged  in  a  deep 
trance  (194).  The  wives  of  Dharana  honored  him  with 
songs  and  the  music  of  instruments.  But  the  Lord  re- 
tained his  equanimity  in  the  face  of  both  Dharana 's 
devotion  and  Kamatha's  ^^  attacks.  Dharana  then  exco- 
riated Meghamalin's  hatred  of  the  Lord,  pointing  out 
that  he  had  done  him  no  injury,  but,  on  the  contrary,  had 
saved  him  from  the  sin  of  burning  him  (Dharana)  on  the 
occasion  of  his  unholy  practice  (see  p.  114) .  Meghamalin 
then  repented,  resorted  to  the  Lord,  and  went  home,  de- 
termined to  devote  himself  to  piety  (213). 

Frame  story:  Life  of  Pdrgvandtha,  continued:   Sermon 

on  the  fourfold  dharma 

Thereupon  ParQva  went  to  his  native  city  of  Kaci,^^ 
where  he  reached  the  state  of  Kevalin  with  all  its  super- 
natural powers.    The  thrones  of  the  gods  shook;  they  ac- 

«Here  called  Crivameya,   'the  holy  son  of  Vama '   (his  mother). 

"See  for  this  term  Tawney's  Translation  of  Kathakoca,  p.  241  note. 

^"Dharana  figures,  alternately  with  Pargvayaksa,  m  the  male  attendant 
spirit  of  Parcva.  Jain  sculptures  show  Pargva  regularly  with  seven  cobras 
covering  his  head;  see  above,  pp.  18  ff.  A  serpent  king  protects  with  his 
hoods  Padumakumara  in  Jataka  472;  cf.  The  Orientalist,  vol.  i,  p.  146. 

"  The  name  Kamatha  goes  back  to  the  first  pre-birth  of  Meghamalin. 

"  Or  Varanasi,  '  Benares.' 


How  Dhanamitra  acquired  respect  for  knowledge    119 

claimed  him,  showered  marks  of  favor  upon  him,  and 
built  for  him  a  magnificent  resting  place  (242).  Agva- 
sena,  his  wife  Vama,  and  Pargva's  wife,  Prabhavati, 
went  out  to  do  him  honor.  Agvasena  sang  a  hymn  in  his 
honor,  after  which  he  and  his  train  encamped  (257). 
ParQva  then  preached  on  the  banks  of  the  Gaiiga  and 
Yamuna,  pointing  his  sermon  towards  the  fourfold  dhar- 
ma  consisting  of  charity  (dana),  virtue  (§ila),  asceticism 
(tapas),  and  character  (bhava).^^  Turning  to  the  defini- 
tion of  charity,  he  established  three  kinds:  giving  of 
knowledge  ( jnanadana) ;  bestowing  security  from  fear  or 
danger  (abhayadana),  and  furnishing  support  to  religion 
( dharmopastambhadana ) .  These  he  illustrated  by  stories, 
beginning  with  jnanadana  (166-279) : 

How  Dhanamitra  acquired  respect  for  knowledge 

King  Jayanta  of  Rajapura  had,  by  his  wife  Kamala- 
vati,  two  sons,  Vijaya  and  Candrasena,  both  virtuous. 
But,  owing  to  sins  in  a  former  birth,  they  were  unfor- 
giving and  intolerant  towards  one  another.  One  day 
Jayanta  received  a  letter  from  Kurudeva,  a  vassal  king, 
stating  that  Sevala,  king  of  Simala,  was  attacking  his 
villages  and  disturbing  the  country.  Jayanta  appointed 
the  older  prince,  Vijaya,  to  lead  his  troops  against  Se- 
vala, whereupon  the  younger,  Candrasena,  turned  angrily 
from  the  palace.  The  king  and  his  ministers  remonstrated 
with  him,  pointing  out  that  it  would  be  improper  to 
appoint  him  over  the  head  of  his  older  brother,  but  he 
remained  sulky.  Vijaya  set  forth,  and,  after  trying  to 
bring  Sevala  to  reason,  was  challenged  by  him.     The 

"  The  same  four-fold  division  of  the  dharma  is  employed  freely  as  the 
pivot  of  stories;  see  Hertel,  Das  Pancatantra,  p.  108.  Cf.  also  Samara- 
dityasamksepa  3.  156,  157;  7.  24,  and  Stevenson,  Heart  of  Jainism,  p.  229. 


120  Life  and  Stories  of  Pdrgvandtha 

armies  came  to  grips ;  Vijaya  was  defeated,  and  brought 
back  by  the  ministers.  Then  Jayanta,  about  to  go  out  to 
battle  himself,  was  implored  by  Candrasena  to  intrust 
the  command  to  him,  which  the  king  did.  Candrasena 
conquered  Sevala,  and  was  therefore  appointed  heir- 
apparent  to  the  throne  in  place  of  Vijaya  (312).  Shamed 
by  his  disgrace,  Vijaya  wandered  to  a  deserted  city,^"* 
where  he  passed  the  night  in  a  temple.  In  the  morning 
he  saw  there  a  Sage  who  instructed  him  in  the  Law.  In 
consequence  thereof  he  took  the  vow,  and  received  elabo- 
rate instructions  on  many  points  of  religion.  These  led 
to  the  '  pentad  of  noble  great  vows  '  (sanmahavrata- 
pahcakam),  which  is  to  be  dealt  with  in  the  manner  in 
which  RohinI  managed  her  pancaka-measure  of  rice.  Vi- 
jaya then  asked  to  be  told  the  parable  of  Rohini  (280- 
388): 

Parable  shelving  how  Rohini  managed  her  pancaka  of 

rice  ^^ 

A  merchant,  Datta,  desired  to  find  out  which  of  his  four 
daughters-in-law  was  most  fit  to  superintend  his  house- 
hold. He  gave  them  each  a  pancaka  of  rice,  and  told 
them  to  manage  it  in  such  wise,  that  they  could  any  time 
return  the  measure.  The  first  daughter-in-law  thought 
he  was  crazy,  and  threw  the  rice  outside.  The  second 
thought  it  was  sacrificial  leavings,  and  ate  it.  The  third 
kept  the  rice  carefully.  But  the  fourth,  Rohim,i^  go^ed 
it,  and  made  it  multiply.  After  five  years  he  asked  for 
the  rice  to  be  returned.  The  first  three  daughters-in-law 
were  assigned  inferior  duties,^^  but  Rohini  was  appointed 
mistress  of  the  household  (389-399). 

"*  See  note  15,  on  p.  51. 

"  For  this  parable  of  the  talents  cf .  Kathakoca,  p.  80. 

^The  name  Rohini  seems  to  be  chosen  symbolically:  it  means  'Grower.' 

"  See  Lexical  Notes,  under,  uj  jhika,  p.  228. 


How  Dhanamitra  gained  respect  for  knowledge    121 

How  Dhanamitra  gained  respect  for  knowledge, 

continued 

'  Just  as  the  youngest  wife  obtained  increase  of  her 
rice,  and  superiority  over  all  her  rivals,  so,  0  prince,  must 
the  pentad  of  vows,  by  fitting  conduct,  be  brought  to  in- 
crease! '  Vijaya  remained  with  the  Guru,  and  engaged 
in  study.  After  further  instruction,  the  Guru  installed 
him  in  his  own  position  as  teacher,  went  to  the  mountain 
of  Sammeta,  and  there  entered  nirvana.  Vijaya  obtained 
high  distinction  as  a  teacher,  but  grew  tired  of  his  pro- 
fession, which  merely  dried  up  his  throat.  The  elders 
encouraged  him,  but  he  insisted  that  ascetic  practice, 
even  without  learning,  constituted  a  Pandit.  He  died 
unconfessed,  and  went  to  the  Saudharma  heaven;  fell 
thence ;  and  was  reborn  in  Padmapura  as  Dhana^arman, 
the  son  of  a  merchant  named  Dharia  (413).  His  father 
had  him  instructed,  but,  because  he  had  sinfully  despised 
knowledge  in  a  previous  birth,  nothing  stuck  to  him.  The 
father,  in  distress,  tried  many  devices  to  correct  this,  but 
nothing  succeeded.  One  day  he  went  with  his  son  to  a  Sage 
to  ask  why  his  son  was  stupid.  The  Sage  explained  his 
son's  plight,  as  due  to  contempt  of  knowledge  in  a  previ- 
ous birth.  When  Dhanagarman  heard  this,  he  remembered 
his  former  existence,  and,  on  the  advice  of  the  Sage, 
started  to  get  learning  by  every  effort.  Again  he  died; 
was  reborn  as  a  god  in  Saudharma ;  fell  from  that  estate ; 
and  returned  to  earth  as  Dhanamitra.  Once  more  he 
could  retain  no  knowledge.  However,  as  result  of  an  un- 
worldly life,  he  recollected  his  former  existence,  where- 
upon his  aversion  to  knowledge  fell  away  from  him.  He 
took  the  mendicant's  vow.  By  constantly  laboring  to 
impart  knowledge  he  himself  obtained  the  knowledge  of 
a  Kevalin;  used  himself  as  an  example  to  show  the  evil 


122  Life  and  Stories  of  Pdrgvandtha 

consequent  upon  contempt  of  knowledge;  and  thus  led 
many  people  to  perfection  (400-438). 

Story  of  the  pardoned  thief  Vasanta  ^^ 

Pargva  then  turns  to  the  exposition  of  the  second  of 
the  charities,  namely,  the  gift  of  security  from  fear  or 
danger  (abhayadana:  see  v.  273),  illustrating  by  story: 
King  Druma  of  Vasantapura  had  five  hundred  wives,  at 
their  head  the  lovely  Priyariikara.  It  happened  that  a 
young  thief  was  caught  with  his  loot,  and  brought  before 
the  king.  Wlien  the  king  quizzed  him,  he  told  that  he  was 
Vasantasena,  son  of  the  merchant  Vasudatta  in  Vindhya- 
pura.  Spoiled  in  bringing  up,  he  had  become  addicted  to 
gambling,  had  committed  many  indiscretions,  and  had 
finally  been  driven  from  home  by  his  father  (458).  He 
had  then  become  a  vagabond  beggar,  sleeping  in  empty 
temples,  addicted  to  vice  and  gambling,  and  had  finally 
found  his  way  to  that  city.  Seeing  people  enjoy  them- 
selves, he  had  been  seized  by  a  craving  for  pleasure,  had 
committed  theft,  and  been  taken  by  the  king's  bailiffs: 
*  Do  thou  now,  0  king,  decree  the  customary  doom!  ' 
(463). 

Tho  moved  by  pity,  the  king  condemned  him  to  be  im- 
paled. Then  queen  Priyariikara  begged  the  king  to  lend 
her  poor  Vasanta  ^^  for  one  day,  in  order  that  she  might 
satisfy  his  curiosity  as  to  the  pleasures  of  the  sariisara. 
The  king  consented.    She  took  him  with  her  to  her  house ; 

"  This  story  reappears  in  an  inferior  and  briefer  version  in  Samara- 
dityasamksepa  9.  578  ff.  It  is  analogous  to  Shakespeare's  Prolog  to  Taming 
of  the  Shrew.  The  notion  of  royal  power  granted  for  a  limited  number  of 
days  appears  in  the  present  text  7.  426;  Dhammapada  Ck)mmentary  10.  9; 
12.  4.  Related  with  this  theme  is  the  idea  of  '  beggar  on  horse-back  ' ;  see 
Jatakas  241,  306. 

^'Vasantaka  with  intentional  diminutive  suffix;   see  p.  238. 


Story  of  the  pardoned  thief  Vasanta  123 

t 

had  him  bathed,  clothed,  and  adorned  most  elaborately. 
She  herself  stood  by  his  side,  serving  him  with  a  great 
variety  of  dainty  food  (480).  At  the  end  of  this  feast  he 
was  placed  upon  a  couch,  and  entertained  with  wonderful 
stories.  Next,  he  was  put  upon  a  mettlesome  horse,  and 
led  by  a  great  retinue  past  the  palace,  to  be  exhibited 
before  the  king  who  stood  at  a  window.  In  the  evening 
he  was  housed  in  a  dwelling  outside  the  city,  where  he 
was  entertained  by  the  songs  and  blandishments  of  slave 
girls.  In  the  morning  he  was  put  back  into  his  former 
clothes ;  like  a  fallen  flag,  he  was  returned  to  the  king  who 
made  him  over  to  the  executioner  (492). 

But  now  the  second  queen  asked  to  entertain  him  for 
a  day,  and,  in  the  same  way,  one  after  another,  every 
queen  of  the  court  treated  him  with  ever  increasing  lux- 
ury, rivaling  with  each  other  in  these  performances,  so 
that  he  lived  like  a  Dogundaga  "^^  god.  And  yet  his  soul 
was  not  satisfied  (495).  Now  the  last  of  the  five  hundred 
queens,  Qilamati  -^  by  name,  a  sort  of  Cinderella  wife, 
who  was  ordinarily  too  modest  to  importune  the  king  for 
his  favors,  asked  him  to  let  her  determine  what  was  to  be 
done  to  the  thief.  She  then  entertained  him  not  at  all 
sumptuously,  but  conferred  upon  him  the  gift  of  abhaya, 
freedom  from  fear,  or  safety.  The  thief,  who  had  been 
dejected  thruout  his  luxurious  experiences  with  the  other 
queens,  now  rejoiced  more  than  tho  he  had  obtained  the 
suzerainty  over  the  three  worlds.  In  the  morning  the 
king  observed  that  he  was  wearing  a  wholly  different  look 
from  that  of  the  preceding  days.  When  asked  the  reason 
the  thief  said :  '  When  the  word  impalement  had  entered 
my  ear  like  poison,  all  the  world  was  empty  for  me.  Food 


*»  For  this  term  see  p.  226. 
*' '  Queen  Virtuous.' 


124  Life  and  Stories  of  Pdrgvandtha 

seemed  offal;  water,  poison;  the  palace,  the  house  of 
Yama  (Pluto) ;  the  bed,  like  arrows;  sandal,  the  ground- 
up  body  of  my  brother;  my  horse,  an  ass;  my  chair  of 
state,  an  old  winno wing-shovel ;  my  jewels,  chains;  my 
necklace,  a  wreath  of  pots ;  my  turban,  a  crown  of  thorns. 
My  attendants  seemed  like  lunatics ;  the  soldiers,  like  exe- 
cutioners ;  music,  like  the  confused  beating  of  drums ;  and 
the  poets  seemed  engaged  in  senseless  shrieking.  But 
to-day  the  world  seems  full  to  me,  because  the  blessed 
Cilamati  has  conferred  upon  me  the  gift  of  abhaya  ' 
(520).  The  king  thus  became  aware  of  Qilamati's  supe- 
rior character,  showed  her  affection  and  made  her  chief 
queen.  Vasanta  also  henceforth,  by  the  king's  favor, 
lived  happily  and  prosperously;  in  due  time  he  took  the 
vow,  died,  and  went  to  heaven  (439-532). 

Story  of  the  four  merchants'  sons,  and  of  Sundara^^ 

ParQva  then  turns  to  the  exposition  of  dharmopastam- 
bhadana,  '  furnishing  support  to  religion  '  (v.  273),  by 
gifts  to  mendicants  of  food,  shelter,  medicine,  clothes, 
and  utensils,  illustrating  by  story:  During  the  rule  of 
King  Jayanara  there  lived  in  Jayapura  four  rich  merch- 
ants '  sons  who  were  friends :  Candra,  Bhanu,  Bhima,  and 
Krsna.  They  lived  in  luxury  on  their  parents,  until  they 
reached  manhood.  Then  Candra  bethought  himself  that 
the  time  had  come  to  support  himself ;  his  friends  fell  in 
with  his  state  of  mind.  They  communicated  with  their 
parents,  who  warned  them  of  the  dangers  of  travel  by  sea 
and  in  strange  lands.  In  the  face  of  these  warnings,  and 
notwithstanding  unfavorable  omens,  they  started  upon 
an  expedition  (563).  A  violent  storm  wrecked  their  ship, 
but  Candra  saved  himself  upon  a  plank.-^     Deeply  de- 

"  The  same  story,  with  changed  names  in  Kathakoea,  pp.  70  ff. 
*'  See  note  13,  on  p.  49. 


Story  of  the  minister  and  his  dead  wife  125 

jected,  because  he  had  brought  disaster  upon  his  friends, 
he  hanged  himself  upon  a  tree  (568).  A  Sage  cut  him 
down,  and  told  him  that,  if  he  really  was  tired  of  life,  he 
had  better  make  away  with  himself  in  the  near-by  holy 
bathing  place  (tirtha)  of  Kamuka.  On  the  way  there  he 
heard  a  voice  three  times,  saying,  '■  Act  not  in  haste.' 
This,  he  discovered,  came  from  another  Sage,  who  bade 
him  not  to  act  like  a  woman ;  that  only  the  living  behold 
happiness.  This  he  illustrated  by  the  following  story 
(533-575) : 

Story  of  the  minister  who  found  happiness  after  his 

wife's  death  ^'^ 

Bhanu,  minister  of  King  Candrasena  of  Qrimangala- 
pura,  lived  in  great  mutual  affection  with  his  wife  Saras- 
vati.  One  morning  Sarasvati  rose  dejectedly  from  bed, 
and,  on  pressure,  explained  that  she  had  had  a  dream 
in  which  Bhanu  had  conversed  with  another  woman. 
This  came  to  the  ear  of  the  king  who  decided  to  make  a 
test  of  Sarasvati 's  devotion.  He  sent  off  Bhanu  to  Jaya- 
pura,  and  managed  that  a  false  report  of  Bhanu 's  death 
should  reach  Sarasvati.  She  promptly  died  of  a  broken 
heart  (586).  The  king,  remorseful  about  his  jest,  fell  at 
Bhanu 's  feet,  and  asked  for  a  favor.  When  Bhanu 
granted  it,  the  king  told  him  that  his  wife  had  died  in 
consequence  of  his  practical  joke,  but  that  he,  Bhanu, 
should  not  follow  her  to  death.  Bhanu  granted  the  re- 
quest, on  the  condition  that  the  king  should  not  ask  him 
to  marry  again.  Bhanu,  on  returning  home,  carried  on  a 
cult  with  his  wife's  bones,  ever  wailing  and  craving  death, 

"Hertel,  Das  Pancatantra,  pp.  140  flF.;  reports  this  story  as  nr.  7  in  the 
Gujarat!  Pancakhyanavarttika,  and  as  also  occurring  in  Hemavijaya's 
Katharatnakara. 


126  Life  and  Stories  of  Pdrgvandtha 

but  keeping  himself  alive,  on  account  of  his  promise  to 
the  king  (597) .  Finally,  he  decided  to  cast  her  bones  into 
the  Ganga  during  his  lifetime.  There  the  daughter  of  the 
king  of  Benares,  also  Sarasvati  by  name,  heard  him  wail, 
asked  his  story,  and,  on  hearing  it,  fell  into  a  faint. 
Eestored  by  her  companions,  she  told  the  king,  who  had 
been  cited  to  the  spot,  that  she  had  remembered  her  for- 
mer existence,  in  which  Bhanu  had  been  her  husband. 
The  king  married  her  to  Bhanu,  and  they  lived  together 
in  happiness  (605) .  Later  on  the  king  took  the  vow,  leav- 
ing Bhanu  to  rule  in  his  stead.  Suddenly  Sarasvati  sick- 
ened of  an  incurable  fever.  Bhanu,  in  despair,  went  to 
the  seventh  story  of  the  palace  ^^  to  cast  himself  down. 
A  Carana  Sage,  wandering  over  the  heavens,  stopped 
him,  and  advised  him  to  resort  to  the  dharma  and  the 
Jina.  Bhanu  blissfully  consented ;  went  with  the  Sage  to 
Sarasvati 's  bedside;  she  was  cured,  and  also  converted. 
They  lived  in  royal  splendor,  until  they  took  the  vow, 
making  over  the  kingdom  to  their  son  (576-619). 

Story  of  the  four  merchants'  sons,  continued 

The  Sage  who  was  instructing  Candra  then  continued : 
*  Now  I  am  Bhanu;  desist,  0  Candra,  from  suicide  thru 
ignorance!  '  Candra  asked  how  he  was  to  get  over  his 
grief  for  the  loss  of  his  wealth  and  friends.  Bhanu  re- 
commended the  (fivefold)  obeisance  to  the  Lord,  warned 
him  against  the  desire  of  having  things  too  much  his  own 
way  (atilaulya),  illustrating  by  two  parables  (619-629) : 


'  See  note  8,  on  p.  46. 


Story  of  the  four  merchants'  sons  127 

Parable  of  the  golden  peacock  feather  -® 

A  certain  person,  by  the  favor  of  a  Yaksa,  is  permitted 
to  pick  up  a  golden  feather  every  day  as  it  falls  from  the 
plumage  of  a  golden  peacock.  Not  content  with  this  slow 
process  of  accumulation,  he  foolishly  captures  the  pea- 
cock, only  to  find  him  like  any  other  peacock.  On  coming 
home,  his  feathers  are  ordinary  feathers,  whereat  he  is 
sorely  grieved  (630-634). 

Parable  of  the  monkey-pair  who  became  human  -"* 

A  fond  pair  of  monkeys  arrive  at  the  holy  bathing- 
place  Prapata,  on  the  side  of  which  they  climb  a  tree. 
The  tree  being  very  shaky,  they  tumble  into  the  water, 
and  come  out  a  lovely  pair  of  human  beings.  The  male, 
surprised  and  delighted,  proposes  to  his  mate  to  try  an- 
other fall,  on  the  chance  that  they  should  become  im- 
mortal gods.  The  wdse  female  warns  him  against 
excessive  greed,  but  he  tries  the  fall,  turning  again  into 
a  monkey.    She  goes  off  with  a  Vidyadhara  (635-640). 

Story  of  the  four  merchants'  sons,  continued 

The  Muni  then  bade  Candra  remain  content,  where- 
upon Candra  went  to  Puspapura,  where  he  prospered 
greatly.    One  by  one  his  three  friends  turned  up;  they 

"  A  secondary,  rather  illogical  version  of  this  story  in  Jataka  136.  T^e 
idea  of  birds  yielding  gold  is  as  old  as  Mahabh.  2.  62.  Cf.  Benfey,  Das 
Paucatantra,  i.  378. 

""Cf.  Pargva  7.  452  ff.;  Paricistaparvan  2.  40711.;  Kathakoga,  p.  50; 
Kathaprakaca,  in  Gurupujakaumudi,  p.  122;  Prabendhacintamani,  p.  283; 
Pancakhyanavarttika  nr.  37,  reproduced  by  Hertel,  Das  Paiicatantra,  p. 
150.  Leumann,  in  Hertel's  Translation  of  Parigistaparvan,  p.  234,  cites 
Kalpabhasya  Pedhiya  283,  and  Jinabhadraganin's  Vigesavagyaka  Bhasya  i. 
862.     Cf.  also  S'amaradityasariiksepa  2.  173  ff. 


128  Life  and  Stories  of  Pdrgvandtha 

also  prospered  under  his  instruction.  Candra  and  Bhanu 
were  by  nature  upright  and  kind;  the  other  two  rather 
tricky.  In  time  they  were  possessed  with  a  longing  to 
return  home.  They  crossed  the  sea,  and  traveled  by  cara- 
van. Meeting  at  a  village  a  Sage  who  had  fasted  a  month, 
they  appointed  a  menial,  named  Sundara,  to  see  to  his 
feeding.  Sundara  was  greatly  rejoiced  at  the  chance  to 
perform  a  deed  so  holy :  -^  the  benefit  of  this  act  accrued 
to  all,  but  especially  to  Sundara  himself  (660).  In  due 
time  the  four  were  reborn  as  divinities  among  the  Jyo- 
tiskumara  gods.  Candra  and  Bhanu  fell  from  that  estate, 
and  became  sons  of  rich  merchants,  named  Qrivardhana 
and  Manorama ;  Bhima  and  Krsna  also  fell,  and  were  born 
as  Sundari  and  Rukmini,  daughters  of  a  rich  merchant.-^ 
The  two  men  married  the  two  women  and  lived  with  them 
in  great  affection.  The  soul  of  Sundara  was  reborn  as 
ViQvasena,  king  in  ViQvapura  (666).  The  two  merchants 
undertook  a  trade  expedition  to  Vigvapura,  and  there 
waited  upon  Vigvasena.  On  account  of  their  prenatal 
love  for  one  another,  he  received  them  kindly.  Together 
they  went  to  pay  their  respects  to  a  Sage,  who  instructed 
them  by  a  sermon,  leading  up  to  the  exposition  of  samata 
or  samya  ('  equipoise,'  or  '  equanimity  '),  illustrated  by 
the  following  story  (641-690) : 

'*  Cf .  my  paper,  '  The  Character  and  Adventures  of  Muladeva,'  Proc. 
Amer.  Philosoph.  Soc.,  vol.  lii,  p.  643,  bottom.  Especially  in  Jain  and  Budd- 
hist literature,  such  an  act  is  performed  frankly  for  the  reward  that 
is  sure  to  follow;  see  Prabandhacintamani,  p.  24;  Kathakoga,  pp.  53,  60, 
64,  79,  181;  Pareva  7.  29;  Jatakas  307,  415;  Dhammapada  Commentary 
17.  3;  24.  12.  Cf.  the  legend  in  Stevenson,  Heart  of  Jainism,  p.  219. 
Kathas.  27.  95  illustrates  the  same  feeling  in  Brahmanical  fiction:  cf.  the 
story  of  Punyabala,  Benfey,  Pancatantra,  ii.  537.  Contrariwise  forgetful- 
ness,  after  promise,  to  break  the  fast  of  an  ascetic  (parana)  is  regarded  as 
a  great  sin:  see  Catrumjaya  Mahatmyam  (Indian  Antiquary  xxx.  297); 
Pradyumnasuri's   Samaradityasamksepa   1.   109  ff. 

^'  They  are  born  as  women  in  allusion  to  their  defective  character,  above. 


The  girl  who  died  because  she  had  four  wooers    129 


Story  of  the  girl  who  died  because  she  had  four  wooers 


30 


Nanda,  lovely  daughter  of  the  merchant  Candana  in 
Qripura,  was  promised  in  marriage  by  four  of  her  rela- 
tives to  four  different  men.  When  they  came  severally 
to  marry  her,  they  got  into  a  quarrel,  whereupon  Nanda, 
in  order  to  remove  its  cause,  entered  the  fire.  One  wooer 
entered  the  fire  with  her ;  the  second,  disgusted  with  life, 
wandered  to  a  distance;  the  third  took  her  bones,  and 
started  for  a  holy  bathing  place  to  dispose  of  them  there ; 
the  fourth  built  a  mound  ^^  over  what  was  left  of  her. 
Then  he  went  to  the  city  to  beg  alms,  which  he  deposited 
there,  watching  over  the  mound  by  day  and  night  (705). 
The  wooer  who  had  gone  abroad  managed  to  acquire  the 
magic  art  called  '  Eesuscitation  '  (samjivini),  returned 
with  it,  and  joyously  restored  Nanda  to  life.  Now  a  dis- 
pute arose,  as  to  which  of  the  four  wooers  was  entitled  to 
Nanda.  A  wise  man  decided,  that  he  who  had  taken  her 
bones  to  the  holy  bathing  place  was  her  son ;  that  he  who 
had  restored  her  to  life  was  her  father ;  that  he  who  died 
with  her  was  her  brother ;  but,  that  he  who  had  fed  her 
was  her  husband  (712).  The  text  then  strains  to  draw 
the  parallel :  just  as  support  by  food  is  the  essential  need 
in  marriage,  so  equipoise  is  essential  for  salvation  (691- 
717). 

*"Thi3  is  the  second  story  of  Vetalapaficavirigati ;  Katlias.  76;  Baital 
Pachisi  (Oesterley,  pp.  39,  183);  Laksmlvallabha  in  his  Commentary  to 
Uttaradhyayana  Sutra  (translated  by  Charpentier,  Paccekabuddhage- 
•schichten,  p.  125).  Hertel,  Das  PaScatantra,  p.  108,  note  7,  reports  the 
story  also  from  the  Dharmakalpadruma.  A  very  interesting  variant,  in 
Jiilg,  Mongolische  Miirchen,  p.  236;  cf.  Benfey,  Das  PaScatantra,  p.  490; 
Kleinere  Schriften,  vol.  ii,  p.  233.  The  story  has  also  passed  into  folk-lore; 
see  Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  p.  378,  and  the  note  at 
the  end. 

"  sthandilaka.  In  Kathakoga,  p.  105,  a  sthandila  is  made  in  the  place  of 
burial. 

9 


130  Life  and  Stories  of  Pdrgvandtha 

Story  of  the  four  merchants'  sons,  concluded 

After  listening  to  further  instruction  from  the  Sage, 
King  ViQvasena  (formerly  Sundara)  asked  why  he  felt 
so  great  a  love  for  the  two  merchants.  The  Sage  narrated 
the  events  of  the  four  merchants'  sons'  lives,  as  well  as 
that  of  Sundara  himself.  In  the  end  they  all  took  the 
vow,  became  gods,  and  will,  in  due  time,  obtain  the  station 
of  Siddhas,  or  '  Enlightened  '  (718-732). 

Frame  story:  Pdrgvandtha  continues  his  sermon  on 

dharma 

Having  concluded  his  exposition  of  the  threefold  dana, 
ParQva  turns  to  the  second  branch  of  the  dharma,  namely 
Qila,  or  '  virtue  '  (see  6.272),  which  he  subdivides  and 
classifies,  especially  with  regard  to  its  application  to 
ascetics  (yati)  on  the  one  hand  (ten  vratas),  and  to 
householders  (grhin)  on  the  other  (twelve  vratas)  ^^ 
(767).  He  then  turns  to  that  highest  virtue  which  even 
the  gods  find  difficult  to  observe,  namely  bramhariipa,  or 
avoidance  of  illicit  attachment  to  those  who  belong  to 
others.  This  he  illustrates  by  the  following  story  (732- 
772) : 

Story  of  Madanarekhd  and  her  son  Nami.    David  and 

Uriah  ^* 

In  the  city  of  Sudargana,  in  the  land  of  Avanti,  ruled  a 
king  'Maniratha;  he  had  a  younger  brother  Yugabahu. 
Yugabahu  had  a  wife,  Madanarekha,  beautiful  and  vir- 

^  Cf .  Stevenson,  Heart  of  Jainism,  pp.  205  ff. 

^  A  fine  Prakrit  version  of  this  story,  in  Jacobi's  Ausgewahlte  Erzahl- 
ungen,  pp.  41  ff.;  also  Kathakoca,  pp.  18  ff.  A  variant  of  part  of  the  same 
theme  in  Kathakoca,  pp.  14  ff.    According  to  Leumann,  in  a  note  to  Taw- 


Story  of  Madanarekhd  and  her  son  Nami         131 

tuous.  Maniratha  became  infatuated  with  Madanarekha's 
beauty,  sent  her  flowers,  betel,  and  so  on,  but  she  took 
them  as  signs  of  kindness  on  the  part  of  an  elder  brother. 
Then  he  sent  a  female  messenger  to  ask  her  to  be,  as  his 
wife,  queen  of  the  realm.  She  rejected  his  addresses, 
warned  him  that  hankering  after  strange  women  led  to 
hell,  and  bade  him  relinquish  his  wicked  lust  (787).  The 
prurient  king,  realizing  that,  as  long  as  his  brother  was 
alive,  Madanarekha  would  not  consent,  looked  for  a 
chance  to  kill  him.^^  (791).  One  night  Madanarekha 
dreamt  of  the  moon,^^  and  was  told  by  her  husband  that 
she  would  beget  a  brilliant  son.  It  was  in  the  spring  of 
the  seasons  that  Yugabahu  went  one  day  with  Madana- 
rekha, in  pregnant  condition,  to  a  park  to  witness  the 
sports  of  the  townspeople.  At  night  he  retired  to  an 
arbor  of  kadali-trees,  protected  by  a  small  guard  (807). 
Then  Maniratha,  sword  in  hand,  asked  the  guard  where 
his  brother  was,  pretending  that  he  wished  to  protect  him 
in  the  wood.  Maniratha  entered  the  arbor,  and,  when 
Yugabahu  rose  up  excitedly,  told  him  to  come  to  the  city, 
because  it  was  not  advisable  to  remain  there.  Thereupon 
Maniratha  smote  him  on  the  shoulder,  so  that  he  fell  in 
a  faint  to  the  ground.  Madanarekha  cried  out  in  horror : 
'Alas,  an  unknightly  deed  ' ;  Yugabahu 's  guard  came  run- 
ning to  the  spot.  The  king  pretended  that  he  had  care- 
lessly let  his  sword  fall  out  of  his  hand  (815),  but  the 
guards,  understanding  the  whole  proceedings,  took  the 
king  away  to  the  palace  by  force.  The  facts  were  told  to 
Yugabahu 's  son,   Candrayagas,  who,  in  great  distress, 

ney's  Translation  of  KathakocA,  p.  236,  a  version  of  this  story  is  contained 
in  the  commentary  on  Avacyaka-Niryukti  17.  45.  For  its  literary  con- 
nections see  Charpentier,  Paccekabuddliageschichten,  pp.  84  ff. 

**  See  additional  note  28,  on  p.  206. 

»"  See  additional  note  10,  on  p.  189. 


132  Life  and  Stories  of  Pdrgvanatha 

hurried  with  physicians  to  attend  to  his  father's  wounds 
Madanarekha  perceived  the  symptoms  of  death,  went 
close  to  Yugabahu's  ear,  and  in  a  soft  voice  instructed 
her  moribund  husband.  With  impressive  speech  she  bade 
him  die  in  peace  and  forgiveness,  and  to  resort  to  the 
religion  of  the  Jina.  The  fire  of  Yugabahu's  anger  was 
quenched  by  the  nectar  of  Madanarekha 's  words ;  he  died, 
thinking  pure  thoughts,  and  became  a  god  in  the  world 
of  Brahma  (855). 

Madanarekha,  afraid  that  the  king,  in  his  unbridled  pas- 
sion, would  seize  her  and  slay  her  child,  wandered  away 
into  the  forest,  where  she  lived  upon  fruits  and  w^ater.  In 
the  middle  of  the  night  she  gave  birth  to  a  son,  endowed 
with  auspicious  marks.  In  the  morning  she  placed  in  the 
hand  of  her  babe  a  seal  marked  with  the  name  of  Yuga- 
bahu,  wrapped  him  up  in  a  jeweled  shawl,  left  him  there 
in  an  arbor  of  plantains,  and  then  went  to  a  lake  to  wash 
her  clothes.  While  she  was  bathing  there,  she  was  tossed 
up  in  the  air  by  a  water-elefant.^®  As  she  was  falling 
from  the  sky,  she  was  intercepted  by  a  Vidyadhara  youth, 
who  was  on  his  way  to  the  island  of  NandiQvara.  Bewil- 
dered by  her  beauty  he  took  her  to  the  Vaitadhya  moun- 
tain. She  cried  pitifully,  told  him  what  had  happened, 
and  begged  him  to  rescue  her  child,  who  was  in  danger  of 
being  killed  by  wild  beasts,  or  perishing  from  hunger. 
The  Vidyadhara  agreed,  on  condition  that  she  should 
accept  him  as  her  husband  (872).  He  explained  that  he 
was  Maniprabha,  the  son  of  Manicuda,  a  Vidyadhara 
king  in  the  city  of  Ratnavaha.  His  father  had  taken  the 
vow,  had  gone  as  a  hermit  to  the  island  of  Nandi§vara, 
and  had  placed  him  on  the  throne.  (Moreover,  her  son  had 
been  discovered  in  the  forest  by  Padmaratha,  king  of 

"  jalabha:    for  this  interesting  new  word  see  p.  225  bottom. 


Story  of  Madanarekhd  and  her  son  Nami         133 

Mithila,  who  had  been  run  away  with  by  his  horse.'^  He 
had  taken  the  boy,  and  given  him  to  his  wife  Puspamala, 
who  was  cherishing  him  as  her  son.  All  that  he  had 
learned  from  the  Science  called  Prajnapti  ('  Pre- 
science ').^^  Now  she  should  kindly  adorn  his  throne 
(879). 

The  queen,  anxious  to  preserve  her  vows  to  her  dead 
husband,^^  sparred  for  time.  She  asked  the  Vidyadhara 
to  allow  her  to  make  a  pilgrimage  to  Nandigvara,  after 
which  she  would  comply  with  his  desire.  Together  they 
worshiped  there  the  images  of  the  eternal  Arhats, 
Rsabha,  Candranana,  Varisena,  and  Vardhamana.  They 
then  paid  reverence  to  the  Sage  Manicuda,^*^  who  in- 
structed them  in  religion  to  such  purpose,  that  Mani- 
prabha  declared  himself  thenceforth  the  brother  and 
servant  of  Madanarekha.  Madanarekha  asked  the  hermit 
for  tidings  of  her  son.  He  related  that,  '  long  ago  there 
were  two  princes  who  died  and  became  gods.  One  of 
them  fell  and  became  king  Padmaratha ;  the  other  became 
your  son.  Padmaratha,  when  run  away  with  by  his  horse, 
found  your  son,  and  gave  him  to  his  wife  Puspamala,  on 
account  of  his  love  for  him  in  his  former  existence.  He 
is  living  happily  in  Mithila  '  (897). 

While  the  hermit  was  telling  this  there  arrived  a  god 
in  great  state.  He  first  circumambulated  Madanarekha 
to  the  right  three  times,^^  and  bowed  down  before  her; 

"  See  additional  note  26,  on  p.  204. 

"See  the  author  in  Proc.  Amer.  Philoa.  Soc.  vol.  Ivi.  pp.  4ff. 

*'  As  sati,  or  devoted  wife. 

"  Maniprabha's  father. 

**  This  ethnic  practice,  Latin  dextratio,  Celtic  desiul,  famous  in  Hindu 
ritual,  is  also  a  standard  mode  of  showing  honor  in  fiction;  see  this  text, 
6.  997;  Kathas.  14.  30;  15.  137;  43.  214;  63.  83;  100.  54;  106.  84;  107.  126; 
Dacakumaracarita  i,  p.  37;  ii,  p.  1;  Jatakas  193,  251,  276,  457;  Kathakoca, 
pp.  23,  27;  Jacobi,  Ausgewahlte  Erziihlungen  aus  dem  Maharastri,  pp.  14, 


134  Life  and  Stories  of  Pdrgvandtha 

after  that  lie  did  reverence  to  the  hermit  and  sat  in  front 
of  him.  Maniprabha  considered  his  behavior  out  of  place, 
but  the  Sage  explained  that  the  god  was  the  soul  of  Yuga- 
bahu  become  god  in  the  fifth  Kalpa;  that  Madanarekha 
had  made  Yugabahu's  peace  with  everyone  when  he  was 
at  the  point  of  death ;  that,  therefore,  Madanarekha  stood 
in  the  relation  of  religious  instructor  to  this  god.  The 
god  then  asked  Madanarekha  what  he  might  do  to  please 
her,  and  she  asked  him  to  take  her  to  Mithila,  that  she 
might  behold  the  face  of  her  son;  after  that  she  would 
devote  herself  to  religious  works  (914).  The  god  took 
her  to  Mithila,  where  they  met  a  holy  woman  in  a  neigh- 
boring nunnery,  who  preached  to  them  the  true  religion. 
When  the  god  offered  to  take  Madanarekha  to  the  palace 
to  see  her  son,  she  answered  that  there  was  no  profit  in 
natural  affection,  the  cause  of  samsara,  and  that  she 
would  take  refuge  with  the  feet  of  the  holy  women  living 
there.  The  god  then  returned  to  heaven.  Madanarekha 
took  the  vow,  received  the  name  of  Suvrata,  and  com- 
menced a  course  of  austere  asceticism  (921). 

By  the  power  of  her  son  all  princes  were  made  subject 
to  Padmaratha,  who,  therefore,  bestowed  upon  him  the 
name  Nami.^'  When  he  had  grown  up,  Padmaratha 
married  him  to  1008  wives ;  he  himself,  after  destroying 
his  karma  by  severe  penance,  went  to  bliss.  After  that, 
Nami,  having  subdued  all  kings,  ruled  the  realm.  Now 
in  the  very  night  in  which  Maniratha  killed  his  own 
brother  Yugabahu,  he  was  bitten  by  a  serpent  and  went 
to  the  fourth  hell.    He  was  succeeded  by  Candrayagas, 

1.  18  (tippayahinam^tripradaksmam);  45,  1.  15;  Paricistaparvan  2.  44. 
See  Tawney's  notes  to  his  Translation  of  Kathasaritsagara,  vol.  i,  pp.  98, 
573;  vol.  ii,  pp.  365,  note,  629. 

*"  There  is  untranslatable  pun  here:  'subjected'  is  nata,  from  the  root 
nam ;  Nami  is  construed  as  '  subjector.' 


story  of  Madanarekhd  and  her  son  Nami         135 

Yugabaliu's  son.  It  happened  that  one  of  king  Nami's 
elefants  tore  out  his  hitch-post  and  started  for  the 
Vindhya  forest.  He  was  caught  and  tamed  by  king  Can- 
drayagas.  Nami,  hearing  of  this,  sent  an  envoy  to  Can- 
drayagas,  demanding  his  property,  but  his  request  was 
rejected  haughtily.  Thereupon  he  laid  siege  to  Sudar- 
§ana,  Candraya^as'  capital  city  (936). 

The  nun  Suvrata,  mother  of  both  kings,  came  upon  the 
field,  and  was  received  with  distinction  by  Nami.  After 
pointing  out  the  futility  of  war  in  general,  she  divulged 
to  him  that  he  was  battling  against  his  own  brother,  and 
that  she  herself  was  his  mother.  Suvrata  next  went  to 
Candraya^as  and  told  him  the  same  history.  Both 
brothers  hastened  to  meet  one  another  in  mutual  love; 
Candrayagas  resigned  his  kingdom  to  his  younger 
brother,  and  Nami's  royal  splendor  blazed  like  the  sun 
(958). 

It  happened  that  king  Nami  contracted  a  fever  that 
lasted  six  months.  When  all  expedients  of  the  doctors 
had  failed,  the  queens  themselves  began  to  pound  sandal- 
wood ^^  for  his  benefit.  The  tinkling  of  their  bracelets 
annoyed  the  king,  so  that,  by  his  order,  the  queens  took 
off  their  bracelets  one  after  another,  but  each  left  one 
bracelet  on  her  wrist  for  luck.  The  king  then,  no  longer 
hearing  the  sound,  inquired  whether  the  queens  had 
stopped  pounding  sandal.  The  ministers  explained  that 
they  were  still  pounding,  but  that  no  sound  came  from  a 
single  bracelet.  From  this  the  king  saw  a  light,  namely, 
that  the  solitary  state  is  bliss.^''  Wlien  he  had  recovered 
from  his  fever,  he  placed  his  son  on  the  throne,  and  took 
the  vow.    Indra,  wishing  to  tempt  Nami,  stood  before  him 

"  Sandal  is  proverbially  cooling. 

"Nami   is   one   of   the   four   traditional   Pratyekabuddhas ;    see   the  note 
on  p.  116. 


136  Life  and  Stories  of  Pdrgvandtha 

in  the  guise  of  a  Brahman,  and  said:  '  King,  show  com- 
passion to  living  creatures.  This  city,  without  you, 
laments  for  its  ruler. '  The  hermit  answered :  '  Mankind 
receive  the  fruit  of  their  own  individual  actions;  so  I 
attend  to  my  own  business.'    The  Brahman  next  said: 

*  The  city  of  Mithila  is  in  flames. '    The  hermit  answered : 

*  In  the  burning  of  the  city  of  Mithila  nothing  of  mine 
burns.'  The  Brahman  said:  *  Set  up  a  rampart  round 
the  city.'  The  hermit  said:  '  Eound  the  city  of  self- 
control  I  have  set  up  the  rampart  of  soul  peace,  and 
mounted  on  it  the  engine  of  prudence.'  Indra  tried  still 
other  lures,  but,  when  the  Sage  remained  firm  in  his 
resolve,  he  praised  and  circumambulated  him  thrice  to 
the  right,"*^  and  flew  up  to  heaven.  The  Sage  attained  to 
bliss,  and  his  mother  Madanarekha  reached  the  state  of 
purity  (773-998). 

Story  of  the  Cakravartin  Sanatkumdra.*^ 

Pargva  then  turns  to  the  exposition  of  the  third  item 
of  the  dharma,  namely  tapas,  *  asceticism,'  illustrating 
by  the  story  of  the  Emperor  Sanatkumara :  In  the  land 
of  Bharata,  in  the  district  of  the  Kurus,  in  the  city  of 
Hastinagapura,  ruled  king  Agvasena,  together  with  his 
beloved  queen  Sahadevi.  A  prince,  Sanatkumara,  en- 
dowed with  all  good  characteristics,  was  born  to  them, 
after  he  had  been  announced  to  his  mother  by  the  four- 

«  See  note  41,  on  p.  133. 

*•  A  Prakrit  version,  in  Jaoobi,  Ausgewahlte  Erzahlungen  in  Maharastri, 
pp.  20  ff. ;  a  Sanskrit  version  in  Kathakooa,  pp.  31 S. ;  and  in  Laksmi- 
vaUabha's  commentary  on  the  Uttaradhyayana- Sutra,  pp.  522  If.  This 
story  is  told  by  itself,  as  '  Sanatcumara  Oadha,'  digested  in  Taylor's  Cata- 
logue Raisonne,  vol.  iii,  p.  248  ff.  Of.  Stevenson,  Heart  of  Jainism,  p.  159. 
A  different  story  of  Sanatkumara's  Cakravartinship  is  told  in  SamarS- 
dityasamiksepa  5.  28  f . 


Story  of  the  Cakravartin  Sanatkumdra         137 

teen  great  dreams.^'^  He  was  brought  up  in  the  company 
of  a  boy  named  Mahendrasihha,  with  whom  he  played  in 
the  sand.*^  After  he  had  grown  to  manhood,  the  prince, 
one  spring  day,  mounted  a  noble  horse,  named  Abdhikal- 
lola,*®  which  flew  up  in  the  air.  The  king  went  out  to 
search  for  his  son,  but  did  not  find  him.  Then  Mahendra- 
sinha  told  the  king  to  desist  from  the  search,  and  himself 
started  to  look  for  his  friend.  After  roaming  in  a  great 
forest  during  a  year,  he  heard  one  day  the  sound  of 
cranes,  and,  going  forward,  perceived  Sanatkumara 
recreating  in  the  company  of  ladies  on  the  shore  of  a  lake. 
At  the  same  time  a  bard  was  singing  a  verse  in  glowing 
praise  of  the  prince.  Mahendrasinha  went  to  meet  him, 
and  there  was  great  joy  on  both  sides.  Sanatkumara 
asked  his  friend  how  he  had  come  there ;  inquired  after 
his  parents ;  and,  finally,  Mahendrasihha  asked  to  be  told 
the  prince's  adventures  (1039). 

Prince  Sanatkumara  said  that  he  did  not  think  it  be- 
coming in  him  to  narrate  his  own  exploits.  So  he  called 
his  Vidyadhari  wife  Bakulamati,  and,  alleging  that  he 
was  overcome  by  sleep,  requested  her  to  enlighten  his 
friend.  She  told  how  the  horse,  which  had  carried  off 
Sanatkumara,  had  entered  a  great  forest,  had  galloped 
unchecked,  until,  on  the  third  day,  it  fell  down  exhausted 
with  hunger  and  thirst.  The  prince  wandered  about  in 
search  of  water,  until  he  fell  senseless  under  a  sapta- 
chada  tree.  A  Yaksa  sprinkled  him  with  water  from  lake 
Manasa,  and,  at  his  request,  took  him  to  that  lake  to  bathe 
and  drink.    While  siting  on  the  shore  there,  he  was  seen 

*'  See  additional  note  10,  on  p.  189. 

*» parisukriditah :  our  'making  mud  pies  together,'  standard  expression 
for  boy  friends;  see  the  author  in  Proc.  Amer.  Philos.  Soc.  lii,  p.  616,  note  3. 

"In  the  Prakrit  version,  p.  20,  1.  20,  the  name  of  this  horse  is  Jalahi- 
kallola. 


138  Life  and  Stories  of  Pdr^vandtha 

by  another  Yaksa,  named  Asitaksa,  who  had  been  his 
enemy  in  a  former  birth.  Mahendrasinha  asked  what  was 
the  cause  of  the  enmity  between  the  prince  and  the  Yaksa. 
Bakulamati  narrated  (1056) : 

Previous  births  of  Sanatkumdra  and  the  Yaksa  Asita  ^^ 

King  VikramayaQas  of  Kaiicanapura  had  five  hundred 
lovely  wives.  In  the  same  city  lived  a  merchant,  Naga- 
datta,  who  had  one  exceedingly  beautiful  wife,  Visnugri. 
One  day,  the  king  saw  her,  succumbed  to  her  fascinations, 
and  took  possession  of  her  as  a  member  of  his  harem. 
Nagadatta  wandered  about  in  despair,  calling  her  Avith 
endearing  names,  while  the  king,  deeming  himself  lucky, 
passed  his  days  in  degraded  satisfaction.  But  the  queens, 
tortured  by  jealousy,  slew  Visnugri  by  sorcery,  and  now 
the  king  was  exceedingly  grieved.  He  would  not  permit 
his  ministers  to  perform  funeral  rites  over  her  body,  so 
they  cast  her  body  into  a  park  outside  the  city.  The  king 
continued  to  abstain  from  eating  and  drinking,  until  they 
took  him,  on  the  third  day,  to  the  park,  and  showed  him 
the  cadaver  of  Visnugri,  overrun  by  worms,  dripping  with 
putrefaction,  eyes  picked  by  crows,  infested  by  birds  of 
prey,  and  smelling  foully.  The  king  became  averse  to 
the  world,  and  took  vows  with  a  teacher,  Sudharma. 
Having  performed  severe  asceticism,  he  was  reborn  in 
the  third  Kalpa,  fell  thence,  and  was  born  again  in  Ratna- 
pura  as  Jinadharma,  the  son  of  a  merchant.  In  the  mean- 
time Nagadatta  had  died  from  grief,  passed  thru  many 
animal  existences,  and  finally  was  born  in  Sinhapura,  as 
the  Brahman  Agnigarman.  As  wandering,  three-staved  ^^ 

"^  See  p.  13,  and  the  additional  note  28,  on  p.  206. 

•"  tridandin,  'carrying  a  buncli  of  three  staiTs';  see  Tewney,  Kathakoca, 
p.  33,  note;  Hertel,  ParLcistaparvan,  p.  189. 


Story  of  the  Cakravartin  Sanatkumdra         139 

ascetic,  he  reached  the  city  of  Ratnapura.  There  he  was 
invited  by  king  Naravahana  to  break  his  fast.  It  hap- 
pened at  this  very  time  that  the  merchant  Jinadharma 
came  there,  and  was  seen  by  Agnigarman.  Remembering 
his  enmity  in  a  former  life,  he  said  to  the  king:  '  Sire,  if 
I  may  be  allowed  to  eat  a  hot  pudding  off  the  back  of  this 
merchant,  I  will  break  my  fast,  but  not  otherwise. '  After 
some  remonstrance  the  king  consented,  out  of  regard  for 
the  ascetic.  When  the  meal  was  finished  the  dish  was 
wrenched  from  the  merchant's  back,  together  with  blood, 
sinews,  fat,  and  flesh.  The  victim  bore  patiently  the 
fruit  of  his  actions  in  a  former  life,  turned  ascetic,  and 
was  reborn  as  the  god  Indra  in  the  Saudharma  heaven. 
The  three-staved  ascetic  also  died,  and  was  reborn  as 
Airavana,  Indra 's  elefant.  Both  fell  from  their  stations, 
Airavana  was  reborn  as  the  impious  Yaksa  Asitaksa; 
Indra  as  the  prince  Sanatkumara.  This  is  the  cause  of 
their  enmity  (1091). 

Story  of  the  Cakravartin  Sanatkumdra,  concluded 

Then  a  terrific  conflict  arose  between  the  Yaksa  and 
Sanatkumara,  in  which  the  Yaksa  not  only  employed 
weapons,  but  also  the  elements  and  demons.  But,  after 
many  indecisive  bouts,  Sanatkumara  finally  felled  the 
Yaksa  with  a  blow  of  his  fist.  Tho  smashed  into  a  hun- 
dred pieces,  the  Yaksa,  being  immortal,  did  not  die,  but 
fled.  Gods  and  Vidyadharas  in  heaven  shouted  the  vic- 
tory cry,  and  rained  a  shower  of  flowers  upon  the  hero 
(1104). 

Afterwards  Sanatkumara  proceeded  to  the  forest  Nan- 
dana,  saw  there  the  eight  daughters  of  the  Vidyadhara 
King  Bhanuvega,  and  was  conducted  by  them  to  their 
city  of  Priyaihgama.    The  prince  was  received  by  Bhanu- 


140  Life  and  Stories  of  Pdrgvandtha 

vega,  who  told  him  that  a  Sage  had  predicted  that  the 
conqueror  of  Asitaksa  would  become  the  husband  of  his 
eight  daughters.  Sanatkumara  married  the  eight.  Later 
on  he  freed  a  captive  princess,  Sunanda  from  the  thrall 
of  a  Vidyadhara,  named  Vajravega,  and  married  both 
her,  as  well  as  Sandhyavali,  the  sister  of  that  Vidya- 
dhara. After  that  he  engaged  in  a  great  conflict  with  the 
Vidyadhara  king  Aganivega,  slew  him,  and  wrested  from 
him  his  royal  fortune.  He  married  yet  a  hundred  more 
Vidyadhara  maidens,  and  thus  accumulated  110  wives 
(1168).  After  that  he  went  to  his  native  city  of  Hastina- 
gapura,  and  ruled  there  as  Cakrin,  or  emperor  (1175). 

At  that  time  a  god,  named  Samgama,  came  from  the 
heaven  of  Igana  to  the  court  of  Indra  in  the  Saudharma 
heaven.  Samgama 's  lustre  outshone  the  gods  there,  as 
the  sun  outshines  the  moon  and  the  stars.  The  gods 
asked  Indra,  whether  there  existed  any  other  god  as  lus- 
trous as  he,  and  Indra  answered,  that  Sanatkumara  in 
Hastinagapura  outshone  even  the  gods.  The  two  gods, 
Vijaya  and  Vaijayanta,  went  to  the  presence  of  Sanatku- 
mara,^^ while  he  was  engaged  in  anointing  himself,  and 
found  that  his  beauty  exceeded  even  Indra 's  description. 
Sanatkumara  bade  them  wait,  went  to  make  an  elaborate 
toilet,  and  then  exhibited  himself  once  more  in  all  his  still 
greater  royal  splendor.  But  then  they  appeared  dejected 
and  said :  '  Alas,  that  all  this  perfection  of  beauty,  bril- 
liance, and  youth  of  men  should  be  seen  one  moment,  and 
then  vanish !  '  They  went  away.  The  emperor,  in  aston- 
ishment, looked  at  his  bedizened  two  arms,  and  found 
that  they  had  grown  dim;  looked  upon  his  breast,  hung 
with  necklaces,  and  saw  that  it  had  become  unbeautiful. 

"*  Of.  for  thia  part  of  the  story,  Leumann,  Die  Avagyaka-Erzahlungen,  pp. 
34-36,  in  tlie  Abliandlungen  fiir  die  Kunde  des  Morgenlandes,  vol.  x,  nr.  2. 
For  Western  parallels  see  J.  J.  Meyer,  Hindu  Tales,  p.  88,  note. 


story  of  the  Cakravartin  Sanatkumdra         141 

He  exclaimed:  *  Alas,  in  the  world  all  is  perishable: 
beauty,  youth,  and  brilliance;  no  one  craves  a  pudding 
mixed  with  poison. '  He  placed  his  imperial  diadem  upon 
his  son,  took  the  vow  with  the  Guru  Vinayaihdhara,  and 
wandered  forth  into  homelessness.  His  people  followed 
him  on  his  way  for  six  months,  but  he  did  not  look  upon 
them  even  with  a  lion's  glance  ^^  (1213). 

It  came  to  pass  that,  after  a  fast  of  two  days  and  a 
half,  he  was  given  porridge  with  goat's  buttermilk,  after 
which  he  fasted  again  for  two  days  and  a  half.  Owing  to 
this  regimen  he  was  afflicted  by  seven  diseases:  scab, 
fever,  cough,  asthma,  nausea,^^  opthalmia,  and  pain  in 
the  body,  which  he  bore  for  seven  hundred  years,  while 
performing  the  severest  austerities.  Owing  to  this,  he 
obtained  the  power  to  cure  diseases,  but,  even  thus,  he 
did  not  apply  any  remedy  to  his  own  body.  Again  he  was 
praised  by  Indra  in  Saudharma,  and  the  same  two  gods 
(Vijaya  and  Vaijayanta),  having  assumed  the  guise  of 
two  Qabara  physicians,^^  went  before  him,  and  offered  to 
remove  his  diseases.  Then  he  rubbed  his  finger  with  his 
spittle,  and  made  it  bright  as  gold,^«  and  said :  'Ah,  if  you 
are  true  doctors,  then  do  ye  quickly  cure  the  disease 
whose  name  is  Saihsara.'  They  replied,  that  the  deep- 
seated  disease  Saihsara  they  could  not  cure ;  that  he  him- 

"  sirihavalokana,  '  the  lion's  backward  look.' 

**annaruci:  Kathakoca,  p.  36,  rea^is  annaruci;  the  Prakrit  version  bhatta- 
chando.  The  laat  two  seem  to  mean  the  opposite,  namely,  '  morbid  appe- 
tite.' But  Prakrit  bhattachanda  may  be  Skt.  bhakta  +  achanda,  and  aruci 
is  the  medical  term  for  '  lack  of  appetite.'  It  seems,  therefore,  that  Parcva'- 
natha  has  the  right  word,  and  that  Kathakoga  is  to  be  corrected  accord- 
ingly. 

"Wandering  village  doctors;   they  occur  also  in   Samaradityasariiksepa 

6.  402. 

"  To  show  that  he  might  cure  himself,  if  so  disposed,  see  additional  note 
6,  on  p.  187. 


142  Life  and  Stories  of  Pdrgvandtha 

self  was  the  mighty  physician.  Then  they  went  their 
way.  But  the  Saint  Sanatkumara,  having  fulfilled  his 
life,  went  to  the  Kalpa  of  bliss  called  (after  him)  the 
Sanatkumara  Kalpa  (999-1231). 

Story  of  the  two  princes  Pundarika  and  Kandariha  ^'^ 

ParQva  then  turns  to  the  exposition  of  the  fourth  divi- 
sion of  the  dharma,  namely  bhava,  or  '  character  '  (see 
6.272).  This  is  extoled  as  the  soul  of  the  dharma,  the 
friend  of  its  heart,  the  doorkeeper  to  bliss,  etc.,  followed 
by  many  other  ecstatic  similes.  Its  importance  is  illus- 
trated, as  follows  (1237) :  In  the  city  of  Qripundarikini 
ruled  King  Mahapadma,  whose  lovely  and  virtuous  wife 
Padmavati  bore  him  two  sons,  Pundarika  and  Kanda- 
rika,  both  of  them  proficient  in  war  and  learning  (gastra- 
gastra-vi^aradau).  King  Mahapadma  was  converted  by 
the  sermon  of  a  Guru,  who  had  come  to  the  park  Nalini- 
vana  in  company  with  many  Sthaviras,  or  Elders.  He 
made  over  his  kingdom  to  Pundarika  (1254).  In  time, 
the  same  Sthaviras  returned,  whereupon  Pundarika, 
along  with  his  brother  and  retinue,  went  out  to  pay  their 
respects.  Pundarika,  in  his  turn,  was  converted,  pro- 
posed to  take  the  dlksa,^^  and  to  pass  his  sovereignty  on 
to  Kandarika  (1266).  Kandarika,  however,  himself  also 
seized  by  the  spirit  of  the  occasion,  insisted  upon  becom- 
ing monk.  After  some  argumentation  Pundarika  per- 
mitted him  to  take  the  vow,  and  arranged  a  great  festival 

^' A  Pimdarika-Kandarika-(Kundarika)-katha  is  mentioned  in  Weber, 
Handschriftenverzeichnisse,  vol.  ii,  pp.  950  and  1103.  But  see  the  different 
story  connected  with  the  same  two  names  in  Kathakoea,  pp.  13  ff.  The 
present  legend  seems  to  be  familiarly  known  to  the  Jains;  see  Stevenson, 
Heart  of  Jainism,  p.  159. 

^*  Consecration  for  an  ascetic  life. 


The  two  princes  Pundanka  and  Kandarika      143 

of  departure  (malian  niskramanotsavah )  .^'^    For  a  long 
time  Kandarika  lived  in  pious  bliss   (1284).     But  one 
spring-time,  when  all  nature  became  sensuous,  and  the 
people  celebrated  the  season  of  love,  the  Muni,  over- 
whelmed by  his  youth,  fell  from  grace.    In  consequence 
thereof,  he  was  abandoned  by  his  pious  associates,  and 
despised  by  his  Guru  (1305).    After  a  time  Kandarika 
returned  to  a  park  outside  the  city,  and  bade  the  keepers 
call   his   brother.   King   Pundarika.    Upon   his   arrival 
Kandarika  showed  his  changed  state,  whereat  his  brother 
warned  him  against  the  consequences  of  his  fall,  pointing 
out  the  worthlessness  of  everything,  except  the  law  of  the 
Jina.    But  Kandarika,  deaf  to  remonstrance,  asked  his 
brother  for  the  kingdom.    Pundarika  gladly  agreed ;  they 
exchanged   their   insignia — the   royal   insignia   for   the 
marks  of  the  Sadhu  (1319).    Kandarika  then  entered  the 
palace,  accompanied  by  citizens,  ministers,  etc.,  wearing 
black  looks  on  their  faces ;  despised  by  them,  because  he 
had  gone  out  like  a  lion,  and  returned  like  a  jackal.  Greed- 
ily he,  that  was  accustomed  to  the  spare  food  of  the  for- 
est, ate  to  repletion  of  the  rich  food  set  before  him.    He 
was  attacked  by  cholera,  colic,  and  pain.    His  attendants 
would  not  minister  to  his  needs,  because  he  had  fallen 
from  grace.    While  planning  to  kill  in  the  morning  his 
ministers  and  physicians,  who  contemned  him,  he  died  in 
evil  thought  (raudradhyana),  and  was  born  as  a  hell- 
dweller  in  the  Saptamavani  hell  (1330). 

Pundarika,  considering  himself  lucky  in  having 
reached  the  Law  that  is  hard  to  attain,  went  to  a  Guru 
to  be  initiated  in  the  asceticism  that  would  destroy  his 
karma.  In  his  presence  he  renounced  the  eighteen  items 
of  sin,  such  as  injuring  life,  falsehood,  etc.,  and  gave  up 

"Cf.  Buddhist  mahanikkhamana. 


144  Life  and  Stories  of  Pdrgvandtha 

the  things  of  pleasure  and  desire.  He  died  after  his  soul 
had  been  purged  of  its  filth  by  the  water  of  bhava,  and 
became  a  superior  god  in  the  heavenly  palace,  called  Sar- 
varthasiddha  (sarvarthasiddhakhye  vimane)  (1232- 
1342). 

Frame  story:   Life  of  Pdrgvandtha,  continued 

At  the  end  of  this  sermon  on  the  fourfold  dharma  many 
were  converted,  or  even  reached  perfection.  Among 
them  was  ParQva's  father,  King  A§vasena  (verse  257), 
who  took  the  vow,  after  having  made  over  his  kingdom 
to  his  son  Hastisena.  Then  also  Vamadevi  (Vama,  his 
mother),  and  Prabhavati  (his  wife),  took  the  vow.  Ten 
distinguished  men,  Aryadatta  ^^  and  others,  took  the  vow, 
and  became  heads  of  assemblies  (ganabhrt) .  Lord  Pargva 
poured  divine  perfume,  procured  by  Qakra,  upon  their 
heads.  The  gods  also  showed  them  honor,  and  Par^va, 
after  having  further  instructed  them,  went  to  a  temple 
(devachanda)  in  the  north,  to  enjoy  there  the  bliss  of 
tranquility  (1343-1360). 


•"Cf.  above,  p.  18.  The  list  here  of  Pargva'a  Ganabhrts  is:  Aryadatta, 
Aryaghosa,  Vasistha,  Brabmanameka,  Soma,  Cridbara,  Varisena,  Bbadra- 
yagas,  Jaya,  and  Vijaya. 


The  Princes  Amarasena  and  Varasena  145 


Saega  the  Seventh 

Frame  story:  Life  of  Pdrgvandtha,  continued 

At  this  juncture  the  Jain  leader  (ganabhrt)  Aryadatta 
(6.  1352),  a  follower  of  Pargva,  undertook  to  preach,  in 
order  to  strengthen  devotion  to  the  Jina:  Wise  people 
become  ascetics  (yati) ;  those  destined  to  be  reborn  be- 
come (pious)  householders  (grhin).  If  the  latter  show 
honor  (puja)  to  the  Arhats,  the  tree  of  their  existence 
becomes  fruitful.  The  ptija  is  threefold,  consisting  either 
of  flowers,  unhusked  grain  (aksata),  or  hymns  of  praise 
(stotra).  The  *  flower  honor  '  (puspapiija)  is  illustrated 
by  the  following  story  (7) : 

The  adventures  of  Princes  Amarasena  and  Varasena  ^ 

In  the  city  of  Esabha  ruled  King  Kuga.  In  his  domain 
lived  the  merchant  Abhayamkara  with  his  wife  KuQala- 
mati.  They  employed  two  laborers,  of  good  disposition ; 
one  to  do  house-work,  the  other  to  tend  cattle.  Once  these 
laborers  contrasted  complainingly  their  destiny  with  that 
of  their  master:  '  We  poor  wretches,  shut  out  from  all 
human  interests,  pass  fruitlessly  thru  existence,  like  a 

'  Thia  story,  with  variations,  in  Kathako<ja,  p.  125  ff. ;  and  in  the  Guja- 
rat! Pancakhyanavarttika,  nr.  34  (see  Hertel,  Das  PaScatantra,  p.  147, 
who  cites  other  Kathas,  containing  the  same  story ) .  '  The  Adventures  of 
Rup  and  Bussant,'  in  Swynnerton's  Romantic  Tales  from  the  Pan  jab,  pp. 
410  ff.,  shares  some  features  with  the  present  story.  Thus,  the  manner  in 
which  the  two  princes  are  driven  from  home  by  a  hateful  step-mother; 
their  entrance  upon  a  life  of  adventure;  and  their  separation  from  one 
another.  In  other  respects  the  stories  diverge.  Yet  more  remote  is,  '  The 
two  Brothers,'  Steel  and  Temple,  Wide- Awake  Stories,  pp.  138  ff.  See  also 
Rouse's  Translation  of  the  Jatakas,  vol.  iv,  p.  117  note. 

10 


146  Life  and  Stories  of  Pdrgvandtha 

snuhi-tree  -  (14).  The  merchant  became  aware  of  their 
thought,  took  them  to  the  temple  of  the  Jina,  and  in- 
structed them  to  honor  the  Jina  with  flowers.  They  did 
not  react  upon  his  advice;  so  he  brought  them  before  a 
Muni  who  also  recommended  them  to  exercise  this  form 
of  piety.  The  herdsman  possessed  25  kapardakas.  "With 
these  he  bought  flowers  with  which  to  honor  the  Jina ;  but 
the  other,  the  house  servant,  had  no  money.  He  was  ad- 
vised to  practice  asceticism  (tapas)  and,  accordingly, 
decided  to  give  his  own  food  to  any  mendicant  that  hap- 
pened along.  A  sage  came  to  beg  for  food ;  to  him  he  gave 
all  he  had.  The  merchant,  delighted  at  his  devotion,  gave 
him  other  food,  and  showed  both  of  them  great  kindness 
(33). 

The  two  servants,  after  death,  were  reborn  respectively 
as  Amarasena  and  Varasena,  in  the  womb  of  Vijayadevi, 
wife  of  a  Kalinga  king,  Surasena.^  A  relative  of  Sura- 
sena  had  dispossessed  him  of  his  kingdom,  but  he,  later 
on,  found  favor  with  the  king  of  Gajapura,  who  presented 
him  with  four  villages,  in  one  of  which,  Sukara,  he  re- 
sided. The  two  boys  grew  up,  beautiful  and  accom- 
plished, but  a  co-wife,  Jaya  by  name,  conceived  hatred  for 
them.  Once  Stirasena  went  to  serve  the  king.  On  his 
return  Jaya  feigned  anger,  and  entered  the  '  anger 
house'  (kopagrha,  *  swearing  room')*  (42).  She  ac- 
cused the  two  boys  of  having  made  improper  advances 
to  her,  which  she  had  barely  warded  off.^  'Act  now  in 
accordance  with  the  customs  of  a  noble  family  (kuloci- 
tam) !'  Surasena,  uxorious  and  gullible,  in  wrath,  ordered 

'  Euphorbia  Antiquorum;   its  juice  is  an  emetic.     The  tree  is  despised, 
like  the  nimba  in  Pargvanatha  1.  318. 

*  Probably  Curasena. 

*  Mentioned  also  by  Swynnerton,  1.  c,  p.  412. 
"See  the  additional  note  19,  on  p.  199. 


The  Princes  Amarasena  and  Varasena  147 

a  Matanga,*  named  Canda,  to  go  outside  the  village, 
where  the  two  boys  were  sporting  with  their  horses,  to 
cut  off  their  heads,  and  show  them  to  him.  The  Matanga, 
wondering  why  the  king  was  in  such  rage  at  his  two  vir- 
tuous boys,  went  to  them,  and  told  them.  They,  in  turn, 
told  him  to  do  as  their  father  commanded:  they  must 
have  committed  some  heinous  crime,  else  their  father 
would  not  have  given  so  severe  an  order.  Canda  induced 
them  to  take  flight,  after  first  assuaging  their  fear  for 
his  own  safety.  He  took  their  two  horses  to  show  the 
king,  and  had  two  skulls  of  clay  fashioned  and  painted 
over.  These  also  he  showed  to  the  king,  who  ordered  him 
to  place  them  in  a  hole  outside  the  village."^  The  evil  co- 
wife  was  triumfant  (59). 

The  two  princes  wandered  to  a  lone  and  dread  forest, 
described  grafically  (77).  There  they  discussed  their 
father's  rage,  concluding  that  it  was  due  to  their  step- 
mother's machinations.  Amarasena  falling  asleep,  Vara- 
sena overheard  ^  the  conversation  of  a  parrot  couple. 
The  male  said:  '  These  two  youths  are  worthy  of  good 
fortune,  but  there  is  nothing  at  hand  to  help  them  with.' 
The  female  replied:  '  On  the  mountain  of  Sukuta,  in  a 
deep  ravine,  grow  two  mango-trees  whose  seed  has  been 
sprinkled  by  the  Vidyadharas  with  their  *  Science  '  (vid- 
ya).    We  heard  them  say,  these  trees  have  each  a  magic 

•  A  low  caste  man. 

'  This  is  a  motif  of  rather  wide  application :  order  to  slay  disobeyed  by 
pitying  executioner.  It  recurs  in  Par^ivanatha  in  the  story  of  Vanaraja, 
7.  501  flf.,  again  in  connection  with  a  boy;  see  the  parallels  there  men- 
tioned. See  also  Kathas.  3.  40 ff.;  5.  41;  Vikrama  Carita  (Indische  Stu- 
dien  xv.  229,  236,  237;  Lescallier,  Le  Trome  Enchanit6,  pp.  66  ff.);  ZMDG. 
Ixi.  53;  Frere,  Old  Deccan  Days,  pp.  6fF. ;  662ff. ;  Bhojaprabandha,  Part  i; 
Parker,  Village  Folk-Tales  of  Ceylon,  i.  161.  Cf.  Benfey,  Das  PaBcatantra, 
vol.  i,  p.  593. 

*See  the  additional  note  2,  on  p.  185. 


148  Life  and  Stories  of  Pdrgvandtha 

property:  lie  who  eats  the  fruit  of  one  of  them  is  made 
king  on  the  seventh  day  after ;  he  who  has  the  fruit  of  the 
other  in  his  stomach,  from  his  mouth  fall  every  morning 
500  dinars  into  his  rinsing  water.^  Now  you  took  with 
you  a  fruit  of  each  of  these  trees,  so  this  is  your  chance 
to  do  good.'  The  male  agreed,  the  birds  flew  off,  and  left 
the  two  fruits  behind  (99). 

Varasena  gave  the  royalty  fruit  to  Amarasena,  keep- 
ing the  gold-producing  one  for  himself.  With  the  gold 
which  he  duly  found  in  his  rinsing  water  he  procured 
clothes,  food,  and  other  luxuries.  On  the  seventh  day 
they  arrived  at  Kancanapura,  whose  king  had  just  died 
without  successor.  Amarasena  lay  asleep  under  a  tree 
outside  the  city,  was  duly  selected  as  king  by  the  five- 
oracle  process  (pancadivyadhivasana),^^  and  was  led  in 
state  to  the  city,  where  he  henceforth  ruled  as  king  (115). 
Varasena,  unwilling  to  intrude  upon  his  brother  in  his 
high  station,  gave  himself  over  to  pleasure,  living  in  the 
house  of  a  courtezan,  Magadha  by  name.  His  brother 
searched  for  him  diligently,  but  vainly,  and  finally  forgot 
him  in  the  stress  of  his  regal  cares  (128). 

Varasena  lived  in  such  extravagant  splendor,  as  to 
arouse  the  cupidity  of  Magadha 's  bawd,  or  '  mother.' ^^ 
Having  induced  Magadha  to  coax  out  of  him  the  secret 
of  his  wealth,  she  gave  him  a  cuta  fruit  as  an  emetic,^ ^^ 
in  order  to  obtain  the  gold-producing  mango.  Since,  how- 
ever, in  her  stomach  it  had  no  magic  power,  she  ejected 

«Cf.  Jiilg,  Kalmiikische  Marchen,  p.  11,  for  the  manner  in  which  gold- 
spitting  is  acquired,  and  the  trick  by  which  Varasena,  in  the  sequel.  Is 
robbed  of  this  delectable  property.  Also  Qukasaptati  7.  See  additional 
note  22,  on  p.  202. 

"  See  the  additional  note  20,  on  p.  199. 

»  See  for  this  stock  figure  of  fiction,  the  author  in  Proc.  Amer.  Philos. 
Soc,  vol.  Hi,  p.  631. 

"This  feature  of  the  story  occurs  also  Kathas.  108.  77fl.;  and  in  the 
Pancakhyanavarttika,  cited  in  the  note  on  p.  145. 


The  Princes  Amarasena  and  Varasena  149 

Varasena  from  her  house.  His  magic  possession  gone, 
he  wandered  outside  the  city  to  a  cemetery  (146).  In  the 
middle  of  the  night  four  thieves  came  there.  He  over- 
heard them  quarrel  about  the  division  of  their  loot:  a 
pair  of  shoes,  a  staff,  and  an  old  garment;  and  learned 
that  every  morning  500  jewels  fall  from  the  garment; 
that  the  staff  beats  off  swords ;  and  that  the  shoes  carry 
one  to  any  place  that  one  thinks  of.^^^  Offering  to  arbi- 
trate their  quarrel,  he  sent  one  thief  to  each  of  the  four 
directions,  while  pretending  to  reflect  on  the  case.  As 
soon  as  they  were  gone,  he  put  on  the  shoes,  flew  off  with 
the  other  two  magic  articles,  went  back  to  the  city,  and 
lived  in  great  state  on  the  proceeds  of  the  jewels,  like  a 
Dogundaga  ^^  god  (163).  The  bawd,  hearing  of  this  from 
a  servant  maid,  again  waxed  greedy.  Having  dressed  up 
Magadha  in  a  white  garment,^^  she  told  Varasena  that  she 
had  expelled  him  from  her  house  because  of  her  excessive 
attachment  to  Magadha.  But  why,  on  coming  to  the  city, 
did  he  not  return  to  his  own  house  ?  Magadha,  from  the  day 
of  his  expulsion  on,  had  been  angry,  and  had  not  spoken 
to  her ;  tho  he  was  alive,  Magadha  had  mourned  him ;  she 
had  lived  only  thru  him ;  and  so  on.  Varasena  saw  thru 
the  slut's  guile,  yet  decided  to  return.  In  due  time,  in 
answer  to  her  greedy  importunities,  he  told  her  about  the 
shoes ;  that  he  was  in  the  habit  of  fetching  his  wealth  by 
putting  them  on  and  flying  with  them.  After  a  while, 
feigning  sickness,  she  made  him  carry  her  by  means  of 
the  magic  shoes  to  a  temple  of  Kama,  on  an  island  in  mid- 

°' stock  motif,  from  the  story  of  Putraka,  Kathas.  3.  45  if.,  to  Panca- 
dandachattraprabandha  1  (p.  17),  to  Chavannes.  Cinq  Cent  Contes 
Chinois,  vol.  iii,  p.  259  (hat  of  invisibility;  shoes  for  walking  on  water; 
stick  that  strikes  dead). 

"  See  p.  226. 

"  Mourning  costume. 


150  Life  and  Stories  of  Pdrgvanatha 

ocean,  where,  she  pretended,  she  could  divest  herself  of 
her  evil.  On  arriving  there  she  told  him  to  precede  her 
in  worshiping  Kama.  When  he  entered  the  temple,  leav- 
ing the  shoes  behind,  she  stepped  into  them,  and  flew 
away,  leaving  Varasena  to  his  sad  reflections  (186). 

As  Varasena  wandered  about  there,  a  Vidyadhara  ar- 
rived in  the  air,  inquired  the  cause  of  his  trouble,  and 
imbued  him  with  courage.  He  bade  him  stay  there  a 
fortnight,  worship  the  divinity  of  the  temple,  and  enjoy 
himself  in  the  park  which  had  been  planted  by  the  gods ; 
after  that  period  he  would  conduct  him  home.  The  Vid- 
yadhara forbade  him  to  go  near  two  trees  ^^  which  were 
standing  in  front  of  a  caitya ;  after  that  he  provided  him 
with  provisions,  and  went  away.  Yet  it  happened  one  day 
that  Varasena  smelled  of  the  blossom  of  one  of  these  two 
trees,  whereupon  he  was  immediately  transformed  into 
an  old  ass.i^  On  his  return  the  Vidyadhara,  by  making 
him  smell  of  the  blossoms  of  the  other  tree,  restored  him 
to  his  original  form  (204).  After  five  days  the  Vidya- 
dhara took  him  back  to  Kancanapura,  with  a  blossom  from 
each  of  the  two  trees  in  his  possession.  Again  the  bawd 
appeared  before  him,  this  time  with  her  knees  bandaged. 
She  pretended  that  a  Vidyadhara  had  snatched  the  shoes, 
while  Varasena  was  performing  his  devotion  in  the  tem- 
ple of  Kama,  and  that  she  had  thus  injured  herself  while 
following  him.  On  arriving  at  her  house,  Varasena 
tricked  her  into  the  belief  that  he  had  a  drug  which  re- 

^For  taboo,  or  forbidden  things  see  Katbas.  26.  72;  Vasavadatta  (Gray's 
Translation),  p.  136;  Steel  and  Temple,  Wide-Awake  Stories,  p.  415; 
Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  p.  121. 

"Animal  transformation:  see  Kathas.  71.  273;  Prabandhacintamani,  p. 
174;  Katbakoca,  pp.  50,  130,  note,  135,  137.  See  Tawney,  Translation  of 
Kathasaritsagara,  vol.  ii,  p.  16i8,  note  2,  and  Index,  under,  Animal  Trans- 
formation. 


The  Faithful  Parrot  Couple  151 

stored  youth.  She  fell  into  the  trap :  first  he  secured  his 
cloth  and  staff;  then,  by  giving  her  the  ass-making  flower 
to  smell,  turned  her  into  a  she-ass.^^  The  courtezans  over 
whom  the  bawd  presided,  raised  a  disturbance  before 
King  Amarasena,  who  laughed  when  he  heard  their  story. 
He  sent  policemen,  ministers,  and  vassals  to  apprehend 
Varasena,  but  he  beat  them  off  with  his  magic  staff. 
Thereupon  he  went  himself,  out  of  curiosity  to  see  what 
was  up.  As  soon  as  Amarasena  saw  his  brother  he  em- 
braced him,  and  ultimately  made  him  crown-prince  (yu- 
varajan)  (242).  At  the  request  of  the  king,  Varasena 
gave  the  bawd  the  second  flower  to  smell,  thus  restoring 
her  to  her  natural  form.  In  due  time  the  brothers  were 
reunited  with  their  father;  their  stepmother  was  for- 
given, because  her  act  had  been  instrumental  in  procur- 
ing the  boys '  kingdom ;  the  trusty  Cauda  was  rewarded. 
A  Muni  explained  their  happy  fate.  Amarasena 's  gift  to 
the  Sadhu,  in  his  previous  birth,  but  more  especially  Va- 
rasena's  offering  of  flowers,  out  of  his  pittance  of  25 
kapardakas,  had  had  the  effect  of  procuring  their  brilliant 
success.  The  Muni  promised  them  happiness  in  subse- 
quent births,  and  ultimate  salvation.  They  lived  happily 
and  piously,  and  finally  reached  the  world  of  Brahma 
(7-264). 

The  faithful  parrot  couple,  and  the  son  ivho  fell  in  love 

with  his  own  mother  ^^ 

The  discourse  turns  to  the  second  form  of  puja, 
namely,  with  unhusked  grain,  which  is  illustrated  by 
story :  In  the  city  of  Qripura,  in  the  neighborhood  of  a 

"Ass-making  flower  occurs  also  in  Rauhineya  Carita,  and  in  Kingscote, 
Tales  of  the  Sun,  p.  106.     Cf.  the  additional  note  9,  on  p.  188. 
"  Essentially  the  same  story,  in  Kathakoga,  pp.  42  ff. 


152  Life  and  Stories  of  Pdrgvanatha 

Jaina  temple,  dwelled  upon  a  great  mango  tree  a  devoted 
pair  of  parrots.  The  female  was  seized  by  a  pregnancy- 
whim  ^^  for  a  head  of  rice  which  grew  in  a  field  belonging 
to  King  Qrikanta.  When  the  male  pointed  out  the  danger 
to  his  own  head  thru  pilfering  from  the  king's  field,  she 
chided  him  for  being  a  coward.  Thereupon,  in  shame,  he 
brought  her  a  head  of  rice  day  by  day,  until  the  king, 
noticing  the  depredation,  was  told  by  the  watch  that  the 
parrot  was  the  culprit.  The  king  told  the  watch  to  trap 
him;  the  male  was  caught  while  the  female  looked  on, 
and  brought  before  the  king.  The  latter  was  about  to 
slay  the  male  with  his  sword,  when  the  female  inter- 
vened ;  offered  herself  in  his  stead ;  explained  her  delicate 
condition;  and  pointed  out  that  her  mate  did  not  count 
his  life  worth  a  blade  of  grass  by  the  side  of  her  wish 
(290).  The  king,  in  banter,  told  the  male  that  he,  tho 
famed  for  wisdom  in  the  world,^^  was  yet  enough  of  a  fool 
to  jeopardize  his  life  for  the  whim  of  a  woman.  The 
female  retorted,  that  a  man  will  abandon  father,  mother, 
wealth,  etc.,  but  not  his  wife,  *  just  as  you,  0  king,  did 
abandon  your  own  life  for  the  sake  of  queen  Qridevi :  how 
can  you  then  blame  the  parrot?  '  The  king,  surprised  at 
her  acquaintance  with  his  history,  bade  her  narrate,  to 
wit  (295) : 

Qridevi,  one  of  the  king's  wives  had  consulted  a  cer- 
tain nun  (parivrajika)  as  to  means  by  which  she  might 
become  the  king's  favorite.  The  nun  gave  her  a  philtre 
to  put  into  the  king's  drinking  water,  and  taught  her  a 
mantra  which  promptly  impelled  the  king  to  cite  her,  in 
great  state,  to  his  presence,  hereafter  to  be  treated  as 
chief  queen.    But,  not  yet  satisfied  with  this  proof  of  the 

*»  See  the  additional  note  25,  on  p.  204. 

^  See  my  paper,  '  On  Talking  Birds  in  Hindu  Fiction,'  in  Festgruss  an 
Ernst  Windisch,  pp.  354  ff. 


The  Faithful  Parrot  Couple  153 

king's  love,  she  desired  to  be  convinced  that  he  would  die 
in  the  event  of  her  own  death.  The  nun  gave  her  a  '  root  ' 
(mulika)  wliich  produced  a  death-like  trance  when  put 
into  the  nose,  promised  at  the  same  time  to  revive  her 
by  means  of  a  second  mulika  "  (317).  The  queen  did  as 
bidden.  The  king,  in  despair,  after  his  doctors  and 
wizards  had  failed  to  revive  her,  ascended  the  pyre  with 
her,  as  she  was  about  to  be  cremated  (327).  The  nun 
then  turned  up  and  revived  the  queen.  The  king,  delighted, 
offered  her  a  great  reward,  which  she  refused,  asking  only 
for  the  privilege  of  begging  in  his  city.  He  had  a  sump- 
tuous pavillion  built  for  her,  and,  when  she  died  in  evil 
thought  (artadhyana),  she  was  born  again  as  that  very 
she-parrot  which  was  begging  the  king  for  the  life  of  her 
offending  mate.  At  that  very  moment  she  had  remem- 
bered the  events  of  her  former  birth  (339). 

The  king  then  granted  the  life  of  the  male  parrot,  as 
well  as  provision  for  their  sustenance.  They  returned  to 
their  tree,  where  the  female,  her  pregnancy  whim  satis- 
fied, laid  a  pair  of  eggs.  Just  then  a  co-wife  who  lived 
on  the  same  tree  also  laid  an  egg.  It  happened  that  the  co- 
wife  went  out  for  grain,  whereupon  the  first  she-parrot, 
jealous  of  her,  stole  her  egg.  When  the  cowife  on  return- 
ing exhibited  her  distress  by  rolling  on  the  ground  like 
a  carp  (gapharl),  the  first  wife  grew  penitent,  returned 
the  egg,  and  thus  gained  merit.  The  parrots  and  their 
offspring  then  lived  happily  (357).  A  wandering  ascetic 
(caranaQramana)  happened  along,  and  praised  the  Jinen- 

"  Devices  of  this  sort  are  discussed  by  the  author  in  Proceedings  of 
American  Philosophical  Society,  vol.  lii,  p.  627,  note  22.  See  also  ZMDG. 
Ixi.  45;  Hertel,  Das  Paficatantra,  p.  109,  note  4;  Kathas,  12.  42  (cL  Taw- 
ney,  vol.  i,  p.  572);  Dacakumaracarita,  ii,  p.  26;  Paiicadandachattrapra- 
bandha,  4  (pp.  42,  44,  where  the  magic  pill  is  called  gutika)  ;  Samari- 
dityasamksepa  6.  114   (again,  gutika). 


154  Life  and  Stories  of  Pdrgvandtha 

dra  in  the  Jina  temple  with  an  elaborate  hymn  (366). 
The  ascetic  pointed  out  that  the  merit  of  honoring  (puja) 
the  Jina  with  unhusked  grain  (aksata)  produced  imperish- 
able (aksata)  glory.  When  the  parrot  pair  heard  this, 
they  decided  to  act  accordingly.  Thru  the  merit  of  that 
act  they  and  their  offspring  attained  to  the  abode  of  the 
gods  (375). 

After  enjoying  heavenly  bliss  the  souls  of  the  parrot 
pair  fell,  and  were  reborn  as  king  Hemaprabha  of  Hema- 
pura  and  his  wife  Jayasundari.  The  soul  of  the  co-wife 
parrot  was  reborn  as  Eati,  the  king's  other  favorite 
among  hundreds.  The  king  was  taken  with  fever  which 
could  not  be  cured,^^  even  by  resorting  to  the  gods  (397). 
A  Raksasa,  Kelikila  by  name,  told  the  king  by  night  that 
he  might  be  cured  thru  the  sacrifice  of  one  of  his  wives. 
The  king  told  his  ministers,  who  pointed  out  the  impro- 
priety of  such  unkingly  conduct.  None  the  less  the  king 
decided  to  tell  his  wives,  whereupon  Eati  begged  him  to 
allow  her  to  sacrifice  herself.  As  she  leapt  into  the  fire, 
the  Eaksasa,  delighted  with  her  courage,  caught  her  in 
his  arms,  and  removed  her  to  a  distance  (412).  He  then 
offered  her  a  gift,  which  she  accepted,  asking  that  her 
husband  should  long  remain  sound.  After  granting  this, 
he  threw  her  into  a  golden  lotus,  whereupon  the  multitude 
acclaimed  her,  because  she  had  given  life  to  her  husband 
(417).  The  king,  out  of  gratitude,  offered  her  a  gift,  but 
she  pointed  out  that  his  life  was  the  most  desirable  gift 
of  all.  When  he  insisted,  she  reserved  the  gift  for  a  future 
occasion  (421).-* 

''This  is  accompanied  by  a  controversial  description  of  fever  and  its 
cure. 

""This  turn  is  common  in  fiction:  see  my  paper  on  Muladeva,  Proceed- 
ings of  the  American  Philosophical  Society,  vol.  lii,  p.  638  (note  47)  ; 
Kathako^a,  p.  48;  Prabhandhacintamani,  p.  129;  Jatakas  6,  461,  528. 


The  Faithful  Parrot  Couple  155 

It  came  to  pass  that  Rati  asked  the  house  divinity  for 
a  son,  promising  in  return  to  offer  to  her  as  a  bali-offer- 
ing  Jayasundari's  son.  Thereupon,  when  each  queen 
begot  a  promising  boy,  Rati  considered  how  she  might 
fulfil  her  promise  to  the  house  divinity.  She  remembered 
the  gift  she  had  in  reserve  with  the  king,  and  asked  him 
for  control  of  the  kingdom  during  five  days  -^  (427) .  The 
king  granted  her  wish.  Then  she  had  Jayasundari's  boy 
taken  away  from  her,  put  into  a  chest  which  was  placed 
on  the  head  of  a  slave  girl,  and  deposited  in  the  grove  of 
the  temple  of  the  divinity.  There  the  Vidyadhara  king 
of  Kancanapuh  saw  the  boy,  substituted  a  dead  child  in 
his  place,  and  placed  him  before  his  wife,  pretending  that 
she  had  born  him  during  sleep.  She,  being  sterile,  asked 
him  why  he  was  mocking  her.  He  then  told  the  truth,  but 
induced  her,  that  was  childless,  to  accept  the  boy  as  her 
son,  whereupon  they  raised  and  educated  him  (438). 
Rati,  triumfant,  then  had  the  substituted  dead  child 
returned  to  Jayasundari,  who  henceforth  passed  her  days 
in  grief  (441). 

The  Vidyadhara  couple  named  their  adopted  boy 
Madanankura,  and  had  him  instructed  in  the  magic  arts 
(vidya)  of  their  race.  Madanankura,  while  roaming  in 
the  heavens,  once  perceived  his  mother,  Jayasundari, 
standing  sadly  at  a  window  of  the  palace.  Falling  in 
love  with  her,  he  put  her  upon  his  chariot.  She,  in  turn, 
was  taken  with  love  for  him.  The  people  and  the  king 
observed  the  rape  of  the  queen,  and  the  king  was  grieved. 

The  young  parrot  pair,  children  of  the  faithful  parrots, 
that  had  gone  with  them  to  heaven  (verse  375),  knew  by 
superior  insight  that  their  brother  ^^  (Madanankura)  had 

^  See  note  on  p.  122. 
"  In  a  later  birth. 


156  Life  and  Stories  of  Pdrgvandtha 

carried  off  his  own  mother.  Assuming  the  guise  of  a  pair 
of  monkeys,  they  jumped  upon  a  branch  of  the  tree  under 
which  Madanankura  sat  with  his  mother.  The  male 
monkey  suggested  to  the  female  that  they  should  bathe  in 
the  holy  bathing  place  of  Kamuka,  which  has  the  property 
of  turning  animals  into  the  glorious  state  of  men.-®"  The 
female  refused  to  enter  into  the  arrangement,  because 
the  human  being  under  them,  who  had  eloped  with  his 
own  mother,  was  too  depraved  even  to  have  his  name 
mentioned.  From  this  Madanankura  gathered  that  he 
was  Jayasundari  's  son,  and,  simultaneously,  Jayasundari 
gathered  that  she  was  his  mother  (459).  They  verified 
their  relation  by  consulting  a  Muni,  who,  in  turn,  referred 
them  to  a  Kevalin  in  Hemapura.^^  Madanankura  asked 
his  foster  parents  for  his  true  life's  history,  but  was 
referred  by  them  to  the  same  Kevalin  in  Hemapura  (473). 
They  went  to  his  presence,  were  joined  there  by  King 
Hemaprabha,  and  were  told  the  entire  story,  beginning 
with  Rati's  prayer  to  the  house  divinity  for  a  son  (482). 
He  explained  that  Jayasundari 's  separation  for  sixteen 
years  from  her  son  was  the  retribution  for  her  having,  in 
her  former  existence,  put  to  grief  her  co-wife  parrot  for 
sixteen  seconds,  at  the  time  when  she  had  stolen  her  egg. 
Rati  begged  Jayasundari 's  pardon  for  the  wrong  she  had 
done  her  (493).  The  king  asked  the  Sage  what  good  deed 
in  a  former  existence  had  elevated  him  to  his  present  high 
station,  and  was  told  that  his  offering  of  unhusked  rice 
to  the  Jina  was  responsible  for  his  luck.  In  time  the  king 
and  his  family  obtained  salvation  (265-500). 


***  See  the  parable  on  p.  127. 

"  A  similar  story  is  told  roughly  in  Day,  Folk-Tales  of  Bengal,  pp.  106  flf. 


Story  of  Vanardja  157 

Story  of  Vanardja,  the  waif  who  became  king  ^^ 

Aryadatta's  exposition  turns  now  to  the  third  variety 
of  worship,  namely,  by  song  of  praise  (area).  This  is 
illustrated  by  story:  In  the  city  of  Ksitipratisthita, 
under  the  rule  of  king  Susthita,  lived  a  young  man  of 
good  family,  but  orfaned,  poor,  and  evil-minded.  He 
begged  from  house  to  house  in  the  city,  but  on  account  of 
his  shabby  appearance,  got  nothing,  and  finally  left  the 
city  in  disgust  (513).  In  a  wood  he  met  a  Sage,  who 
preached  to  him  the  Law,  Impressed  by  the  sermon,  he 
showed  reverence  to  the  Sage,  asked  for  help  in  his  sore 
plight,  and  was  advised  by  him  to  address  a  certain  song 
of  praise  to  the  Jina.  He  did  so,  adding  a  prayer  that  he 
might  attain  to  the  exalted  station  of  king  Susthita.  In 
due  time  he  died,  and  was  reborn  as  the  child  of  a  servant 
woman  in  the  house  of  Soma,  the  king's  Purohita  (542). 

This  event  was  reported  to  the  Purohita,  as  he  was 
sitting  in  the  durbar  next  to  the  king.  On  hearing  it  he 
was  surprised,  his  head  shook,  and  his  nails  split  omi- 
nously. The  king,  noticing  this,  asked  him  to  explain. 
The  Purohita  told  him  that  a  slave-girl  in  his  house  had 
brought  forth  a  son,  destined  to  usurp  his,  the  king's, 
royal  power  (547).  The  king  rose  from  the  throne  and 
dismissed  the  assembly.  He  reflected  that  fate  might 
indeed  bring  about  this  seemingly  impossible  consumma- 
tion ;  that  the  boy  might  usurp  his  kingdom  over  the  head 
of  his  own  son ;  therefore  he  decided  to  cut  out  the  disease, 
while  it  was  still  curable.  He  ordered  a  cruel  retainer, 
Canda,  to  slay  the  infant  son  of  the  servant  woman.    At 

^  A  close  parallel  to  this  story  in  Kathakoga,  p.  168  ff.  See  also  Cha- 
vannes,  Cinq  Cent  Contes,  nr.  45 ;  and  Hertel  in  ZDMG.  Ixv.  447  flf.,  454  ff. 
The  story  seems  to  have  an  historical  kernel;  see  Prabandhacintamani, 
pp.  32  ff . ;  Stevenson,  Heart  of  Jainism,  p.  82. 


158  Life  and  Stories  of  Pdrgvandtha 

dusk,  when  the  woman  happened  to  be  out,  he  got  hold  of 
the  boy,  and  carried  him  under  a  mango  tree  near  an  old 
dry  well  in  the  forest.  But  when  he  bared  the  child,  its 
face  brilliantly  illumined  the  forest,  so  that  Cauda,  in 
surprise  and  joy,  decided  to  ignore  the  king's  cruel  man- 
date to  kill  the  godlike  child,  that  seemed  marked  for  great 
fortune.^^  He  left  the  child  under  the  tree,  told  the  king 
that  he  had  executed  his  command,  and  was  rewarded 
munificently  (566). 

In  the  morning  a  gardener  discovered  the  child  in  the 
forest,  which  had  flowered  out  miraculously  in  the  splen- 
dor of  new  vegetation.  Being  himself  childless,  he  de- 
cided that  the  forest  divinity,  pleased  with  him,  had  pre- 
sented him  with  this  wonderful  child.  He  brought  it  to 
his  wife,  who  received  it  with  delight,  spread  the  report 
that  she  had  born  it,  and  arranged  a  birth  festival.  They 
gave  the  boy  the  name  of  Vanaraja  ('  Forest  King  '). 
When  the  boy  was  five  years  old,  the  gardener's  wife 
went,  one  spring  day,  to  pay  her  respects  to  the  king  with 
a  garland  of  various  flowers,  and  the  boy,  out  of  curiosity, 
went  with  her  (591).  The  Purohita  of  the  king,  sitting 
by,  again  was  affected  by  the  same  omens :  his  head  shook, 
and  his  nails  split.  This  he  interpreted  as  before,  and 
verified  by  certain  auspicious  marks  on  the  body  of  the 
boy,  which  he  expounded  at  length  in  accordance  with  the 
rules  of  palmistry  (samudrika  Qastra)  ^^  (630).  The  king 
called  Cauda,  and  told  him:  '  Be  not  afraid!  Tell  the 
truth,  was  the  boy  killed  by  you,  or  not?  '  Cauda  told 
him  the  truth.  In  the  evening  he  ordered  a  follower  of 
his,  Bhimasena,  to  kill  the  boy.  Bhima,  seizing  the  boy 
who  was  playing  outside  the  gardener's  house,  took  him 

*»  See  note  7,  on  p.  147. 

*A  fuU  treatise  of  the  subject  is  comprised  in  glokas  596-630., 


story  of  Vanaraja  159 

away  from  the  city.     The  boy  asked  Bhima:    *  Father, 
where  are  you  taking  me  to?  '    Bhima 's  heart  softened, 
and  he  said:  '  I  shall  take  you  where  you  shall  have  a 
good  time.'  ^^    Thereupon  he  took  him  to  a  wild  forest, 
where  stood  a  temple  with  an  image  of  a  Yaksa,  Sundara 
by  name,  left  the  boy  in  his  charge,  and  went  off.    The 
boy  said  to  the  image:  '  Give  me  sweetmeats  (modaka), 
I  am  hungry,'  and  touched  the  belly  of  the  Yaksa.    The 
Yaksa,  tho  of  stone,  gave  him  sweetmeats  ^^  (642).    Then 
a  merchant  arrived,  Kegava  by  name,  who  lay  worrying 
by  night,  because  his  bulls  had  been  lost.     The  Yaksa 
told  him  in  a  dream  not  to  worry :  his  bulls  would  return 
in  the  morning.    Furthermore  he  bade  him,  seeing  that 
he  was  childless,  to  accept  Vanaraja  as  a  son.    To  this 
the  merchant  agreed.    In  the  morning  his  cattle  came 
back;  he  returned  home  to  the  city  of  SuQarma;  made 
over  the  boy  to  his  wife ;  and  educated  him  until  he  was 
sixteen  years  of  age.     It  happened  that  the  merchant 
traveled  to  the  city  of  the  king  (who  desired  Vanaraja's 
death),  and  appeared  before  him.    Bidden  to  sit  down, 
he  did  so,  but  when  Vanaraja  saw  the  king,  he  remained 
standing  erect  (653).    The  Purohita,  beholding  the  boy, 
divine  in  appearance,  again  split  a  nail,  and  repeated  his 
prediction  that  the  king  would  lose  his  kingdom  thru  him. 
The  king,  unable  to  understand  how  the  boy  had  man- 
aged to  survive,  since  he  had  commissioned  a  trusty 
servant  to  kill  him,  wondered  if  he  were  an  Asura,  Vyan- 
tara,  or  Vidyadhara.    He  asked  the  merchant  whether  he 
really  was  his  son,  and  when  he  affirmed  the  relation,  got 
him  to  leave  the  boy  with  him  for  some  time.    Reluctantly 
he  did  so,  consoled  by  Vanaraja  himself  (666) .    The  king, 

"  sundara,  pun  on  the  name  Sundara  in  the  sequel. 

■  Cf.  3.  131 :   '  Even  stone  idols,  to  whom  devotion  is  paid  with  intent 
mind,  straightway  show  delight.' 


160  Life  and  Stories  of  Pdrgvandtha 

externally  kind,  appointed  Vanaraja  provincial  com- 
mander. His  adopted  father,  Kegava,  sent  him  great 
wealth  (672) .  It  happened  that  the  king  sent  his  own  son, 
Prince  Narasihha,  to  suppress  a  rebellious  vassal,  but 
Narasihha  was  defeated.  Then  he  sent  Vanaraja,  who 
was  victorious,  and  became  famous  in  the  world.  Since 
the  king  had  hoped  that  Vanaraja  might  perish,  he  be- 
came surly  and  sent  camel  drivers  (austrika)  with  a  letter 
to  Narasinha,  commanding  him  to  poison  Vanaraja 
(vanarajasya  datavyam  visam).  The  camel  drivers 
stopped  overnight  in  the  temple  of  the  Yaksa  Sundara, 
who  changed  the  message  so  as  to  read;  '  Kamala  is  to 
be  given  to  Vanaraja  (kamala  vanarajasya  datavya).^' 
Thereupon  Narasinha  gave  his  sister,  the  Princess 
Kamala,  with  great  ceremony,  as  wife  to  Vanaraja.  The 
latter,  along  with  his  bride  and  Narasihha,  returned  to 
the  city.  The  king,  tho  rejoicing  at  the  defeat  of  the 
rebellious  vassal,  was  grieved  over  Vanaraja's  marriage, 
and  his  unshakable  prosperity.  Tho  again  baffled,  he 
once  more  plotted  his  destruction  (709). 

He  called  two  Matangas  of  his,  and  told  them  secretly 
to  slay  any  one  who  might  come  by  night  to  worship  the 
divinity  at  the  door  of  the  palace.  He  then  told  Vanaraja 
that  he  had  promised  to  worship  that  divinity  at  the  time 
Vanaraja  had  gone  forth  against  the  rebellious  vassal, 

"  In  the  parallel,  Kathakoga,  p.  172,  the  alteration  is,  much  better,  from 
visam  to  visa.  Possibly  the  Pargva  version  is  a  blend  of  two  forms  in  one 
of  which  the  alteration  is  from  kamalam  in  the  sense  of  '  drug '  to  Kamala. 
As  the  trick  stands  here,  it  is  rather  foolish.  Cf.  Indian  Antiquary  x.  190; 
xi.  84.  The  presence  or  absence  in  a  word  of  the  small  anusvara  dot 
changes  Prakrit  adhiyau  '  he  shall  study,'  to  ariidhlyau,  '  he  must  be 
blinded,'  in  the  tragic  story  of  Kunala  as  told  in  Parigistaparvan  9.  14  ff. ; 
cf.  Divyavadana,  pp.  417  ff.  Further  instances  of  the  Uriah  letter  in 
Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i,  pp.  193,  195,  275,  276,  389; 
vol.  iii,  pp.  73,  76,  291,  294. 


The  selfish  religious  and  the  unselfish  Pulindra    161 

and  commissioned  liim  to  do  so  in  his  behalf.  Vanaraja 
accepted  the  order,  but,  when  he  went  to  execute  it,  was 
intercepted  by  Narasihha,  who  undertook  the  mission  in 
his  stead.  Narasihha  was  thus  killed  by  the  sharp  swords 
of  the  ambuscading  Nisadas  =^^  (719).  When  the  king 
found  out  the  miscarriage  of  his  horrible  plot,  he  wailed 
bitterly,  but,  realizing  the  inevitable  fatality  of  this  chain 
of  events,  asked  Vanaraja's  pardon,  made  over  his  king- 
dom to  him,  and  went  into  the  forest  (731).  Vanaraja 
lived  happily  with  his  beloved  Kamala.  A  Muni,  Nan- 
dana  by  name,  arrived  in  the  Nandana  park.  Vanaraja 
went  out  to  greet  him,  and  asked  him  how  he  came  by  so 
unusually  successful  a  career.  The  Muni  told  him  that 
his  praises  ^^  of  the  Jina  in  a  former  birth  were  respon- 
sible for  his  happiness.  Vanaraja  then  remembered  his 
former  birth,  and  devoted  himself  henceforth  fervidly  to 
Jaina  duties  (501-747). 

Parable  of  the  selfish  religious,  and  the  unselfish 

Pulindra  ^® 

The  text  rounds  out  its  disquisition  on  puja  with  the 
claim  that  worship  must  be  disinterested,  otherwise  it  is 
futile,  illustrating  by  the  following  parable:  A  certain 
religious,  Mugdhaka  by  name,  came  from  a  distance  to 
worship  and  make  expensive  and  showy  offerings  to  an 

^  See  additional  note  8,  on  p.  188. 

='  This  is  the  third  way  of  honoring  the  Jina,  as  preached  above,  gloka  4. 

«  Benfey,  Das  Paiicatantra,  vol.  i,  p.  389 :  '  In  a  South-Indian  legend  the 
sacrificer  takes  out  his  eyes  and  puts  them  into  the  eye-sockets  of  a  statue 
(Mackenzie  Collection  ii.  5).  This  is  a  phase  of  the  Qibi  motif  (see  p. 
192)  which  often  involves  loss  of  the  eyes  by  way  of  self-sacrifice  or  con- 
tempt of  life;  see  Subha,  Therl-gatha,  nr.  71;  Jataka  499;  Jatakamala 
nr.  2;  Cariyapitaka  1.  8;  Avadana-gataka  nr.  34;  Avadana-kalpalata  nr. 
91;  Chavannes,  Cinq  Cent  Contes,  nr.  197;  Divyavadana  pp.  407-417;  Pari- 
Cistaparvan  9.  14-54;  Kathas.  28.  18-24. 
11 


162  Life  and  Stories  of  Pdrgvandtha 

image  of  Qiva,  inhabited  by  a  Vyantara.  Constantly  he 
prayed:  *  Since  thou,  0  Lord,  art  pleased,  may  my  for- 
tunes ever  prosper;  to  thee  alone,  do  I  resort.  Show 
favor,  supreme  Lord!  '  Thus  importuned,  the  god  be- 
came worried  (sacinta).  Then  the  religious  observed 
that  his  offering  had  been  removed.  He  made  another, 
and  stood  in  hiding  to  see  what  would  happen  to  it.  A 
rough  Pulindra  ( !  pulindraka),^'^  with  bow  and  arrow  in 
his  left  hand,  with  flowers  in  his  right,  and  his  mouth 
full  of  water,  came  there  in  a  hurry,  pushed  aside  with 
his  foot  the  previous  offering,  squirted  water  out  of  his 
mouth,  threw  down  a  heap  of  flowers,  and  reverenced  the 
idol.  Thereupon  the  pleased  god  started  to  hold  conver- 
sation with  the  Pulindra.  The  religious,  observing  this, 
grew  angry.  After  the  Pulindra  was  gone,  he  abused  the 
god:  '  Just  as  he  is  a  Pulindra,  so  you  are  a  Katapu- 
tana ;  ^^  you  converse  with  a  low-born  individual,  but  you 
do  not  show  yourself  to  me,  even  in  a  dream ! '  (761) .  The 
god  told  him  to  wait;  he  would  show  him  the  difference 
between  himself  and  the  Pulindra.  Next  day,  when  the 
religious  came  there,  he  saw  that  the  god  was  blind  of 
one  eye.  The  religious  deplored  this  greatly,  and  hinted 
that  the  god's  association  with  low-born  people  (meaning 
the  Pulindra)  had  got  him  into  this  evil  plight.  While 
he  was  thus  condoling,  the  Pulindra  came  along,  took  in 
the  situation,  gouged  out  his  own  eye  with  an  arrow,  and 
gave  it  to  the  idol.  The  god  offered  the  Pulindra  what- 
ever he  might  desire,  but  he  wanted  nothing,  and  went 
as  he  came.  The  god  pointed  the  moral:  the  divine 
powers  do  not  take  delight  in  external  worship  (bahya- 

«•  See  pp.  223  and  230. 

^A  kind  of  preta,  or  ghost,,    According  to  Manu  12.  71,  the  ghost  of  a 
renegade  Ksatriya. 


llie  man  who  wished  to  rid  himself  of  his  wife    163 

puja),  but  in  devotion  showing  itself  in  courageous  action 
(sattvika  bliakti)  (748-768). 

Parable  of  the  man  who  wished  to  rid  himself  of  his 

vixen  wife  ^^ 

The  discourse  turns  to  the  theme  of  unreasonable 
desires,  showing  by  parable  that  they  defeat  their  own 
end:  A  gentleman,  Soma,  in  Devapura,  handsome, 
accomplished,  and  virtuous,  had  a  wife  Eudra,  of  opposite 
qualities,  yet  devoted  to  her  husband.  They  quarreled  so 
as  to  resemble  a  face  with  an  earring  in  one  ear.  The 
husband,  reflecting  that  he  could  not  get  rid  of  her  any 
more  than  a  tree  of  its  creeper,  decided  to  make  certain 
that  he  would  at  least  be  rid  of  her  in  another  existence. 
Having  heard  of  a  holy  bathing  place  (tirtha),  named 
Kamuka,  on  the  mountain  of  Parna,  he  went  there  to  die, 
leaving  all  he  had  behind.  He  jumped  from  the  mountain 
with  the  wish  that  Rudra  should  not  be  his  wife  in  another 
birth.  But  his  wife,  who  had  found  out  his  intention, 
went  there  also  and  committed  suicide  in  the  same  way, 
while  wishing  that  she  should  have  the  same  husband  in 
another  birth.  The  divinity  of  the  tirtha  opined  that 
worship  is  rewarded  by  the  gods,  only  when  unencum- 
bered by  wishes.  Epecially  in  asking  the  Jinendra  for 
dharma  (religion)  or  moksa  (salvation)  one  should  not 
harbor  hope  for  personal  advantage:  it  will  bear  small 
fruit  (769-781). 


"For  vixens  see  Pancatantra  4.  6;   Kathas.  74.  156;   Cukasaptati  46; 
Jataka  13.    Cf.  Benfey,  Das  Pancatantra,  vol.  i,  pp.  519  flf. 


164  Life  and  Stories  of  Pdrgvandtha 

Allegory  of  the  four  friends  on  the  treasure  island  of 

human  existence 

Aryadatta  has  now  completed  his  sermon  on  the  virtues 
of  puja,  as  guide  of  householders  into  a  happy  state ;  he 
now  issues  a  final  warning  that  the  blessing  of  holy  reli- 
gion is  difficult  to  attain,  and  that  men,  when  they  have 
reached  the  treasure  island  of  human  existence,^*^  should 
not  waste  their  capital  there  as  did  the  merchant  Mudha 
in  the  following  allegory : 

In  the  city  of  Crivasantapura  lived  four  merchants, 
friends    of    one    another;    Caru,    Yogya,    Hitajna,    and 
Mudha.     They  went  on  an  expedition  to  a  jewel  island 
across   the   sea,   Ratnakara    ('  Jewel-mine  ')    by   name. 
Caru,  staid  and  cool,  a  skilled  appraiser,  accumulated  a 
complete  assortment  of  jewels  in  their  five  diiferent  colors 
(788).    Yogya  also,  being  instructed  by  Caru,  did  some 
business,  and  got  to  know  something  of  the  art  of  apprais- 
ing jewels.    And,  tho  he  was  rather  flighty,  being  given  to 
pleasure  and  dalliance,  he  managed  to  accumulate  some 
treasure.     Hitajna  did  not  himself  know  how  to  judge 
jewels,  swallowing  whole  whatever  any  one  told  him.    He 
also  gladly  listened  to  Caru,  but  nothing  remained  in  his 
mind,  because  he  was  foolish,  and  given  to  running  about 
to  plays  and  other  amusements.    So  he  was  cheated  by 
rogues,  and  collected  glass   and  other  worthless   stuff 
(794).    Mudha,  finally,  knew  nothing  himself,  did  not  ask 
Caru,  did  not  hear  what  he  said,  or  attach  importance  to 
it.    A  fool,  who  thought  himself  clever,  he  accumulated 
only  conch-shells  and  other  rubbish,  and  lost  much  wealth. 
Cheated  by  rogues,  and  not  relying  upon  his  friends,  he 

*"  According  to  a  familiar  belief  of  the  Jains,  the  state  of  man  is  the  most 
favorable  stepping-stone  to  nirvana,  more  so  than  the  state  of  god. 


The  four  friends  on  the  treasure  island        165 

foolishly  passed  his  time  (796).  Caru,  having  filled  a 
vessel  full  of  jewels,  wished  to  depart,  and  called  upon 
his  friends  to  return,  if  they  had  gained  their  ends. 
Yogya  was  unwilling  to  leave  the  island,  acknowledged 
regretfully  that  he  had  neglected  to  attend  sufficiently  to 
business,  and  begged  Caru  to  see  to  it  that  he  also  should 
accumulate  a  real  fortune;  then  he  would  go  with  him. 
Hitajna  showed  the  glass  and  other  trifles  which  he  had 
accumulated  to  Caru.  Caru  reproved  him,  and  taught 
him  how  to  appraise  jewels.  Thus  he  also  managed  to 
get  some  wealth,  and  followed  Caru  (806).  Mudha,  when 
asked  by  Cam,  replied  petulantly  that  he  had  no  means 
with  which  to  go.  Caru  offered  him  capital  wherewith  to 
do  business,  so  that  he  might  be  able  to  get  away.  But 
Mudha  said  that  his  home  was  where  he  was  enjoying 
himself ;  ^^  that  he  was  immersed  in  all  sorts  of  pleasures, 
and  engrossed  with  spectacles,  and  that  he  would  stay 
just  where  he  was  (873). 

The  allegory  is  explained:  The  city  of  Vasantapura 
represents  the  vulgar  herd.  The  four  friends  are  yati 
'Ascetic,';  §raddha,  'Faithful';  bhadraka,^^  'Good'; 
and  mithyadrsti,  '  False-sight.'  The  jewel-isle  is  mortal 
existence ;  the  crossing  of  the  sea  is  the  entrance  of  the 
soul  into  a  womb ;  the  arrival  by  ship  on  the  island  is  the 
attainment  to  the  position  of  mortal  man,  owing  to  good 
karma.  Cam,  who  filled  his  ship  with  the  five  different 
kinds  of  jewels,  representing  the  planting  in  himself  of 
submission  to  the  five  vows  on  the  part  of  the  ascetic 
(yati) ,  the  fifth  being  brahma.^^  Yogya 's  desire  for  wealth, 
which  resulted  in  the  acquisition  of  but  little,  represents 

**  Ubi  bene  ibi  patria. 

^Also  in  2.  190. 

**  Comm. :    brahmacaryam,  or  chastity. 


166  Life  and  Stories  of  PdrgvandtJia 

devotion  to  the  lighter  vows  (anuvrata)  on  the  part  of  a 
house-holder  (grhin)  who  has  first  devoted  himself  to  a 
life  of  the  senses.^''     Hitajiia,  whose  folly  induced  him  to 
collect  glass  and  other  baubles,  by  the  goodness  (bhad- 
ratvena)  of  his  soul  becomes  altogether  devoted  to  reli- 
gion.^^    Mudha,  who  is  deceived  by  rogues,  so  as  to  collect 
shells  and  other  trash,  represents  the  choice  of  irreligion 
on  the  part  of  one  who  sees  falsely  thru  the  prompting  of 
unlawful    impulses.      That    Caru    induced    Yogya    and 
Hitajna  to  go  to  their  homes,  represents  their  enlighten- 
ment by  an  ascetic  who  is  on  the  eve  of  salvation  (yater 
asannamoksasya) ;   that  they,   thru    respect   for    Caru, 
regained  their  wealth,  represents  submission  to  the  true 
religion  on  the  part  of  the  §raddha  and  the  bhadraka. 
That  Mudha,  tho  instructed  by  Caru,  did  not  go  to  his 
home,  represents  the  disregard  of  salvation  on  the  part 
of  the  worthless,  even  when  taught  by  the  teacher  (823). 
The  three  first  (yati,  Qraddha,  and  bhadraka)  attain  sal- 
vation; the  fourth  (mithyadrsti),  like  Mudha,  remains  in 
the  ocean  of  saiiisara.    The  wise  man  who  remembers  this 
essential  instruction  must  strive,  even  tho  it  be  late,  to 
attain  salvation  (782-825). 

Frame  Story:  Life  of  Pdrcvanatha,  continued 

After  the  Ganabhrt  (Aryadatta)  had  finished  his  ser- 
mon, all  the  people  paid  reverence  to  Lord  Par^va,  and 
then  dispersed  to  their  various  homes.  A  black,  four- 
armed  Yaksa,  ParQva  by  name,  who  was  born  at  that 
tirtha,^*^  who  carried  as  an  umbrella  the  hood  of  a  cobra, 
who  had  the  face  of  an  elefant,  who  had  a  tortoise  for  a 

♦♦Such  a  one  is  called  craddha,  'Faithful,'  above. 

«That    is,    his    devotion    to    religion,    after    error,    constitutes    him    a 

bhadraka:. 

«  The  connection  does  not  make  it  clear  which  holy  place  is  meant. 


Life  of  Pdrgvandtha  167 

vehicle,  who  held  an  ichneumon  and  a  serpent  in  his  left 
two  forearms,  a  citron  and  a  serpent  in  his  right  two 
forearms,  became  a  devotee  at  the  side  of  the  Lord.''^ 
Then  a  four-handed  goddess,  Padmavati  by  name,  arose 
at  that  tirtha,  golden  of  complexion,  of  distinguished 
might,  having  a  kurkufa-serpent  as  chariot,  holding  in 
her  right  two  hands  a  lotus  and  a  noose,  in  her  left  two 
hands  a  fruit  and  a  hook.  She  also  stood,  as  orderly  of 
the  Arhat  (gasanadevata^^),  at  the  side  of  the  Lord.^^ 
Then  the  Lord,  followed  by  the  assembly  (saihgha),  went 
elsewhere,  the  wheel  of  the  law  upon  a  throne  going  in 
front,  a  drum  sounding  in  the  air.  He  was  served  by  an 
umbrella  and  by  chowries.  He  went  on  his  journey  upon 
golden  lotuses,  and,  as  he  went,  trees  bent,  thorns  turned 
down;  the  seasons,  the  sense-objects  (sound,  smells,  etc.), 
the  winds,  and  the  birds  were  propitious.  By  the  might 
of  his  lordship  diseases  fled  to  a  distance  of  100  yojanas ; 
and  where  he  dwelt,  from  there  vanished  hostility  and 
other  afflictions.  Superior  to  every  one,  the  lotus  of  his 
feet  ever  attended  by  scores  of  gods,  the  Lord  traversed 
the  earth  (826-836). 

*'•  The  text  has  here,  bhaktah  pargvo'  bhavad  vibhoh,  where  parcvo  must 
be  changed  to  parcve;  compare  stanza  830. 

**So  here;  elsewhere  <rasanadevi  or  casanasundari.  Hemacandra,  Abhi- 
dhanacintamani  44-46  has  a  list  of  these  female  orderlies  which  serve  each 
Jina.  They  are  pictured  in  full  panoply  in  the  iconografy  of  the  Jinas; 
see  p.  19.  Padmavati,  as  conceived  by  the  Digambaras,  is  reproduced  on 
a  plate  in  connection  with  Burgess'  article,  Indian  Antiquary  xxxii,  pp. 
459  ff.,  which  is  copied  by  Guerinot,  Essai  de  Bibliographic  Jaina,  opposite 
to  p.  281.  See  Parigistaparvan  9.  93;  12.  214;  Catrumjaya  Mahatmyam 
sarga  2  (Burgess,  Indian  Antiquary,  xxx.  246);  Pancadandachattrapra- 
bandha,  p.  8;  Kathakoca,  p.  27. 

" Parcvayaksa,  or  Dharanendra  (see,  p.  19)  and  Padmftvati  are  the 
traditional  attendant  male  and  female  spirits  of  the  23d  Tirthariikara ;  see 
Burgess,  Appendix  to  Biihler,  Indian  Sect  of  the  Jainas;  Stevenson,  The 
Heart  of  Jainism,  p.  313. 


168  Life  and  Stories  of  Pdrgvandtha 


Sarga  the  Eighth  ^ 

Story  of  the  misogynist  Sdgaradatta,  who  was  redeemed 

by  a  clever  woman 

The  Lord  of  the  world,  in  the  course  of  his  progress, 
in  time  arrived  at  Pundradega.  There,  in  the  city  of 
TamraliptI,  lived  a  pious  young  merchant's  son,  Sagara- 
datta  by  name.  In  a  former  existence  he  had  been  a 
priest,  and  had  been  poisoned  by  his  lewd  wife.  Cast  out 
while  unconscious  he  had  been  revived  by  a  shepherd's 
wife  (gokulini).  He  then  became  a  wandering  ascetic 
(parivraj),  and,  after  death,  was  reborn  as  Sagaradatta. 
Owing  to  the  memory  of  his  former  birth,  he  became  a 
woman-hater.  The  kind  shepherdess,  who  also  died  in 
piety,  was  reborn  as  the  beautiful  daughter  of  a  merch- 
ant. Sagara  cast  longing  eyes  upon  her;  his  relatives, 
knowing  his  sentiments,  chose  her  as  his  wife ;  but  his  eye 
only  was  pleased  with  her,  not  his  mind.  For  he  looked 
upon  women  af right,  as  tho  they  were  swords  (6). 

Then  the  woman,  undismayed,  wrote  him  a  gloka  mes- 
sage :  '  Why,  0  wise  man,  dost  thou  neglect  a  devoted 
lady?  The  full-moon  day  makes  shine  the  moon;  light- 
ning, the  ocean;  woman,  the  householder.'  Sagara  re- 
plied with  a  Qloka :  ^  '  Like  a  river,  woman  is  by  nature 
unstable,  tends  downward ;  she  is  ill-behaved,  stupid,  de- 
stroys both  partners.'  Again,  concluding  that  his  mind 
was  poisoned  by  the  memory  of  a  woman's  corruptness  in 
a  former  birth,  she  sent  him  a  second  Qloka :  '  Surely,  the 

^  The  episodes  in  this  sarga  are  in  loose  connection  with  the  frame  story 
containing  the  life  of  Pargva.     The  sarga  is  probably  a  later  addition. 
*  See  Bohtlingk,  Indische  Spriiche,  nr.  7209,  and  note  18,  on  p.  199. 


story  of  the  misogynist  Sdgaradatta  169 

fault  of  a  single  woman  must  not  be  visited  on  her  race : 
is  the  full-moon  night  to  be  shunned  because  of  the  dark 
night  before  the  new-moon?  '  Then  Sagara,  attracted  by 
her  insight  and  cleverness,  married  her,  and  enjoyed  hap- 
piness with  her  (13). 

Sagara  started  on  an  expedition,  but  seven  times  his 
ship  was  wrecked.  On  reaching  home  he  became  despond- 
ent, until  he  saw  some  one  draw  from  a  well  seven  times, 
but  get  no  water  until  the  eighth.  He  again  started  for 
Ceylon,  was  driven  by  a  storm  upon  a  treasure  island, 
and  gathered  a  mass  of  treasure.  On  the  way  home,  he 
w^as  thrown  overboard  one  night  by  his  ship's  crew.  He 
floated  ashore  on  a  plank  ^  to  the  city  of  Patalapatha, 
where  he  was  seen  by  his  father-in-law,  who  was  travel- 
ing on  business.  On  arriving  home  he  recovered,  by  the 
aid  of  the  king,  his  wealth  from  the  mutinous  crew,  who 
had  also  returned  (23). 

As  part  of  his  generous  benefactions  he  decided  to 
fashion  a  divine  image  of  precious  jewels,  and  asked  the 
dharmatirthikas  *  what  divinity  would  procure  salvation 
(mukti) .  A  certain  Apta  or  Proficient  told  him  to  invest 
with  divinity  a  precious  jewel.^  Wlien  he  had  gone  thru 
the  act  eight  times  ^  he  was  to  think  of  a  certain  goddess, 
who  would  tell  him  what  he  wished  to  know.  He  did  this, 
whereupon  a  certain  divinity  placed  before  him  a  golden 
image  of  the  Arhat.  Returning  to  the  Sadhus  who  had 
advised  him,  he  showed  them  the  image,  and  asked  them 
who  this  god  w^as,  and  how  he  was  to  be  placed.  They 
told  him  to  consult  ParQvanatha  in  Pundradega.    Parcva 

'  See  note  on  p.  49. 
*  Some  sort  of  Jain  Sages. 

^sadratnam  adhivasya;  see  Edgerton,  JAOS.  xxxiii.  164,  and  additional 
note  20,  on  p.  199. 

» This  in  allusion  to  his  own  seven  failures,  and  success  the  eighth  time. 


170  Life  and  Stories  of  Pdrgvandtha 

instructed  him  on  these  matters;  Sagara  placed  the 
image,  and  delightedly  worshiped  it.  But,  when  Sagara 
the  next  day  desired  to  take  the  vow  with  Pargva,  the 
Lord,  together  with  his  retinue,  had  moved  to  another 
place  (1-33). 

Story  of  the  four  pupils  who,  even  tho  sinning,  attained 

perfection 

ParQva  had  four  well-born  pupils,  named  Qiva,  Sun- 
dara,  Soma,  and  Jaya.  They  asked  Pargva  whether  they 
would  attain  perfection  (siddhi)  in  their  present  exist- 
ences. Pargva  answered  in  the  affirmative,  whereupon, 
feeling  secure,  they  devoted  themselves  to  riotous  living. 
But  in  time,  when  moksa  (salvation)  was  at  hand,  they 
regretted  their  lapses,  resorted  to  Pargva,  attained  the 
knowledge  of  Kevalins,  and  became  Siddhas  (34-48). 

Story  of  Bandhudatta"^ 

At  that  time  there  lived  in  Nagapuri  a  merchant, 
named  Dhanapati,  who  had  an  excellent  son,  named  Ban- 
dhudatta.  He  married  Candralekha,  the  daughter  of 
Vasunanda.  At  the  moment  when  the  bride's  bracelet 
was  tied  around  her  arm,  she  was  bitten  by  a  serpent,  and 
died.  In  the  same  way  six  wives  died  as  fast  as  he  mar- 
ried them.  He  was,  therefore,  regarded  as  a  '  poison- 
hand  '  (visahasta),^  and  could  not  obtain  any  other 
maiden.  His  father,  seeing  him  despondent,  sent  him  on 
an  expedition  to  Ceylon,  where  he  acquired  great  wealth 
(53).    On  his  return  he  was  shipwrecked,  but,  catching 

'  Several  features  of  this  story  recur  in  Samaradityasaiiiksepa  6.  62  ff. 
*  See  additional  note  17,  on  p.  198. 


Story  of  Bandhudatta  171 

hold  of  a  plank,^  reached  a  treasure  island.  He  managed 
gradually  to  climb  the  mountain  of  jewels,  where  he  saw 
a  jeweled  caitya  containing  an  image  of  the  Arhat  Nemi. 
Certain  Sadhus  who  lived  there,  hearing  his  story,  con- 
verted him  to  the  religion  of  the  Jina  (58).  A  Vidya- 
dhara,  Citraiigada  by  name,  himself  a  devout  Jaina,  was 
pleased  with  his  piety,  took  him  home,  entertained  him, 
and  offered  him  the  choice  of  two  gifts :  either  the  Science 
of  flying  thru  the  air,  or  a  maiden  in  marriage.  Bandhu- 
datta remained  silent,  which  the  Vidyadhara  interpreted 
to  signify  the  maid.  A  niece  of  his,  Mrgaiikalekha,  told 
the  Vidyadhara  that  she  had  a  friend,  PriyadarQana,  in 
KauQambi,  about  whom  a  Sage  had  predicted  that  she 
would  beget  a  son,  and  then  take  the  vow  (64). 

Then  Bandhu  was  sent  in  charge  of  some  Vidyadharas 
to  KauQambI,  where  there  was  a  temple  of  ParQva.  He 
lauded  Par^va  with  an  elaborate  hymn.  While  thus  en- 
gaged, Jinadatta,  the  father  of  his  prospective  bride, 
came  there  to  praise  the  Jina,  was  pleased  with  Bandhu 's 
piety,  took  him  home,  and  married  him  to  Priyadargana. 
He  lived  there  four  years,  at  the  end  of  which  he  started 
home  with  his  wife  in  a  pregnant  condition  (85).  After 
passing  thru  a  wild  forest,  his  caravan,  camping  by  a 
lake,  was  attacked  by  Bhillas,^*^  belonging  to  a  village 
chieftain,  Candasena.  They  brought  the  loot  with  Priya- 
dar§ana  to  Candasena.  He  saw  her  dejected,  and  learned 
from  her  that  she  was  the  daughter  of  Jinadatta.  As- 
tonished at  this  revelation,  he  bowed  before  her,  and  told 
her  that  she  was  his  sister,  because  she  was  the  daughter 

»  See  note  on  p.  49. 

"Encounters  with  Bhillas,  Cabaras,  Mlechas,  Tajikas,  Pulindas,  Kiratas, 
Abhiras,  Nisadas,  wild  hunters,  and  robbers,  are  as  much  stock  motifs  of 
Hindu  fiction,  as  are  encounters  in  forests  with  thieves  and  robbers  in 
Western  fiction. 


172  Life  and  Stories  of  Pdrgvandtha 

of  his  benefactor,  Jinadatta.  The  latter  had  once  saved 
him  from  being  executed  as  a  thief  (92),  Then  he  asked 
her  what  he  might  do  for  her:^^  she  told  him  to  find 
Bandhudatta,  from  whom  she  had  been  separated  in  the 
melee  of  the  attack.  He  went  in  search,  but  did  not  find 
him,  whereupon  he  took  oath  that  he  would  enter  the  fire, 
in  case  her  husband  was  not  restored  to  her  within  six 
months.  Candasena  then  sent  out  all  his  Bhillas,  but  even 
so  they  did  not  find  Bandhu.  In  great  worry,  Candasena 
concluded  that  Bandhu,  in  despair,  had  made  away  with 
himself  (98).  He  decided  to  take  Priyadar^ana  back  to 
KauQambi,  after  she  had  brought  forth  her  child ;  after 
that  he  would  enter  the  fire.  While  in  this  state  of  mind, 
a  handmaiden  announced  that  Priyadar§ana  had  bom  a 
son.  Thereupon  he  vowed  to  his  house  divinity,  Canda- 
sena by  name,^-  that  he  would  offer  up  ten  men  ^^  to  her, 
in  case  Priyadargana  and  her  son  should  remain  in  good 
health  for  a  month.  After  25  days  had  passed  peacefully 
he  sent  out  his  men  to  capture  ten  men  fit  for  sacrifice 
(103). 

In  the  meantime  Bandhudatta  had  wandered  despair- 
ingly in  the  Hintala  forest.  Unable  longer  to  endure 
separation  from  Priyadargana,  he  was  about  to  hang 
himself  upon  a  saptachada  tree,  when  he  saw  a  separated 
hansa-bird  couple  reunited,^^  gathered  hope  from  the 
sight,  and  decided  to  return  to  his  own  city.  But  worry- 
ing, because  it  seemed  improper  to  return  without  his 

"  The  trait  of  gratitude  in  otherwise  depraved  Bhillas  or  Cabaras  is 
not  uncommon;  see,  e.  g.  Samaradityasamksepa  6.  62  ff.;  7.  287  ff.  In  the 
first  of  these  instances  the  hero's  name  is  also  Bandhudatta. 

"  Mentioned  later  in  verse  168  in  the  short  form  Canda  =  Durga. 

^  See  note  on  p.  205.     This  feature  in  Samaradityasamksepa  6.  49  ff. 

^*  The  separation  of  a  pair  of  harisas  is  typical  of  separated  lovers ;  see 
Gray's  translation  of  Vasavadatta,  p.  57,  note  11;  Samaradityasamksepa 
5.  162,  185,  232,  273,  490  ff. 


Story  of  Bandhudatta  173 

wife,  he  decided  to  go  to  an  uncle  of  his,  Dhanadatta  by 
name,  in  Vigala,  to  borrow  from  him  the  money  where- 
with to  ransom  Priyadargana  from  her  captor,  the  Qa- 
bara  chief.  As  he  traveled,  he  came,  tired,  to  the  house  of 
a  Yaksa,  and  there  met  another  wayfarer.  He  found  out 
that  he  was  from  Vigala,  so  he  inquired  after  the  welfare 
of  his  uncle  Dhanadatta.  The  traveler  related  that  Dha- 
nadatta's  son  and  his  wife  had  offended  the  king,  and 
were  confined  in  prison ;  that  Dhanadatta  had  undertaken 
to  ransom  them;  and,  for  that  purpose,  had  set  out  for 
Nagapuri,  to  get  the  money  from  him,  namely  Bandhu- 
datta. In  despair  at  this  prank  of  fortune,  Bandhudatta 
remained  there,  awaiting  Dhanadatta,  who  was  sure  to 
come  that  way  to  Nagapuri.  After  five  days  Dhanadatta 
with  some  friends  came  along  and  halted  at  the  same 
shrine.  Bandhu  made  sure  it  was  his  uncle,  but  did  not 
reveal  his  own  identity  (123). 

In  the  morning  Bandhu  went  to  bathe  in  a  river,  near 
which  he  discovered  in  a  mine-pit  a  copper  chest  full  of 
treasure.  Then  he  made  himself  and  his  adventures 
known  to  Dhanadatta,  and  offered  him  the  chest  where - 
w^ith  to  ransom  his  family.  Dhanadatta  refused,  bidding 
him  first  to  ransom  his  wife,  Priyadarcana  (128).  In  the 
mean  time  soldiers  of  the  king  arrived,  and  held  up  every 
one  who  had  passed  there  on  the  suspicion  of  robbery. 
Dhanadatta  and  Bandhudatta,  frightened,  threw  the 
chest  down  by  the  temple  of  the  Yaksa,  were  discovered 
in  the  act,  and  cross-examined  about  themselves  and 
treasure.  They  alleged  that  they  were  merchants  from 
Vigala,  on  their  way  to  Lafa,  and  that  the  treasure  was 
inherited.  The  king's  minister,  who  was  with  the  sol- 
diers, himself  opened  the  chest,  and  discovered  the  king's 
name  upon  jewels  contained  therein  (135).  He  suspected 
that  the  chest  was  only  part  of  the  loot  taken  from  the 


174  Life  and  Stories  of  PdrcvandtJia 

king;  had  them  beaten;  but  could  extract  no  more  infor- 
mation. They  were  thrown  into  a  hell-like  pit,  but  noth- 
ing further  came  to  light  (138). 

Now  at  the  end  of  six  months  a  certain  rogue  in  the 
garb  of  an  ascetic/^  having  been  caught  with  money  on 
his  person,  was  brought  before  the  minister.  Because  a 
mendicant  should  not  have  so  much  money,  he  was  con- 
demned to  death  as  a  thief,  and  taken  outside  by  the 
soldiers.  He  then  confessed  that  he  had  formerly  stolen 
the  king's  treasure,  of  which  the  chest  was  a  part,  and 
all  was  duly  found  except  that  chest  (144).  The  thief 
then  tells  his  story.  He  is  the  son  of  a  Brahman  in  the 
city  of  Pundravardhana ;  his  name  is  Qridhara.  Once  he 
saw  some  men  apprehended  as  thieves,  and  cried  out  that 
those  criminals  ought  to  be  executed.  A  Muni  repri- 
manded him  for  his  ignorance,  telling  him  that  those 
offenders  were  merely  harvesting  the  fruits  of  a  previous 
existence :  '  You  also  will  certainly  gather  the  fruit  of 
your  previous  faults. '  When  asked  to  explain,  the  Muni 
narrated  (49-150) : 

Prenatal  history  of  the  thief  in  the  guise  of  an  ascetic  ^^ 

In  the  city  of  Gar j ana,  you  lived  as  a  pious  Brahman, 
named  Candradeva.  There  also  lived  a  celebrated  as- 
cetic, Yogatman.  Now  a  certain  widow,  ViramatI  by 
name,  went  off  with  a  gardener,  named  Sihhala ;  as  fate 
would  have  it,  Yogatman  disappeared  on  the  same  day. 
When  all  the  people  of  the  town  gossiped  that  Viramati 
had  gone  somewhere,  you  stated  that  she  had  certainly 
eloped  with  Yogatman;  the  people,  therefore,  became 

^*  See  additional  note  12,  on  p.  191. 

"  This  story  recurs  in  Samaradityasaiiiksepa  4.  201  ff. 


Story  of  Bandhudatta  175 

scurrilous  about  that  ascetic  (159).  Having  committed 
this  detestable  (nikacitam  ^^)  deed,  you  died,  and  were 
reborn  successively  as  goat,  jackal,  and  whoreson,  being 
now  in  your  fourth  birth.  The  Brahman  (Yogatman) 
died  of  mouth  disease  ^^  in  all  his  existences,  and  was 
reborn  into  his  same  state.  Therefore  you  still  have  a 
remnant  of  your  karma  to  work  off  (151-156). 

Story  of  Bafidhudatta,  continued 

The  thief  continued  his  history :  ^^  Frightened  by  the 
Muni's  exposition,  he  had  resorted  to  asceticism  under 
the  instruction  of  a  Guru.  Out  of  regard  for  him  the 
teacher  had  bestowed  upon  him  the  Sciences  (vidya)  of 
going  in  the  air,  and  of  opening  locks,  with  the  proviso 
that  these  would  prove  ineffective,  unless  he  preserved 
purity  of  life  and  avoided  lies.  But,  in  case  he  did  lie 
from  carelessness,  he  was  to  stand  in  water  up  to  his 
navel,  and,  with  his  arms  held  upward,  recite  the  vidyas 
1008  times.  The  teacher  then  went  to  heaven,  but  the 
thief,  dissolute  person  that  he  was,  did  everything  other- 
wise. Next  day  some  women  in  the  forest  inquired  why 
he  was  an  ascetic.  He  told  them,  because  his  wife  had 
died ;  moreover  he  did  not  perform  the  expiation  for  this 
lie.  Next,  he  performed  theft  by  night,-"  and  was  seized 
by  guards,  whereupon  the  Science  of  going  in  the  air 

"  See  p.  230. 

"Symbolizing  the  slander  from  which  he  had  suffered. 

"This  feature  of  the  thief's  story,  less  well  told,  recurs  in  Samaraditya- 
samksepa  4.  218  ff.  The  theme  of  Jataka  474  is  likewise  the  power  of  lies 
to  suspend  the  action  of  a  profitable  magic  charm.  See  also  Paksi  Paka- 
ranam  xx,  in  the  analysis  by  Hertel,  Das  Pancatantra,  p.  351;  and  Samara- 
dityasamksepa  6.  41  ff. 

"  By  the  aid  of  the  lock-opening  science  or  charm,  verse  158. 


176  Life  and  Stories  of  Pdrgvandtha 

failed  to  operate.     Therefore,  tlae  tliief  concluded,  '  do 
what  is  customary  '  (163). 

The  minister  asked  the  thief  why  one  jewel  casket 
was  missing,-^  and  he  answered  that  some  traveler  had 
found  it  by  chance  (daivatas).  The  minister  then  merci- 
fully discharged  him,  and  called  the  two  confined  sus- 
pects.2^  After  they  had  repeated  their  story,  they  were 
released.  But,  as  they  went  their  way,  they  fell  into  the 
hands  of  the  Bhillas,  whom  Candasena  had  ordered  to  cap- 
ture victims  for  his  goddess  Canda.-^  They  were  joined 
to  others  who  had  been  caught  for  the  same  purpose, 
being  kept  in  the  temple  of  the  goddess.  The  chieftain 
Canda  arrived  with  Priyadargana  and  her  boy.  Consid- 
ering that  she  would  not  be  able  to  endure  the  sight  of  the 
horrible  rite,  he  covered  up  her  eyes  with  a  garment  (170) . 
It  happened  that  Bandhudatta  was  first  to  be  brought  on 
for  the  sacrifice.  As  he  pronounced  the  paramesthinamas- 
kara,-^  his  wife  recognized  his  voice,  and  uncovered  her 
eyes.  The  chieftain  released  him,  and  asked  his  pardon 
(177).  Bandhudatta  begged  off  the  other  victims,  the 
goddess  thereafter  being  content  with  praise,  flowers,  and 
the  like.  He  then  introduced  his  wife  to  Dhanadatta  who 
blessed  her  and  praised  her  husband.  Their  boy  was 
named  Bandhavananda  in  allusion  to  Bandhu's  name  and 
the  fact  that  he  was  a  joy  to  his  relatives.  Dhanadatta 
with  the  money  he  needed  (to  ransom  his  family)  re- 
turned home.  Bandhudatta,  escorted  by  the  Bhilla  chief, 
returned  to  Nagapuri,  was  honored  by  the  king,  and  the 
story  of  his  adventures  converted  many  to  the  religion 
of  the  Jina  (157-191). 

-^Namely,  tliat  which  Bandhudatta  had  found. 

^  Bandhudatta  and  Dhanadatta. 

^Mentioned  previously  by  fuller  name  as  Candasena;  see  verse  101. 

=**  See  note  on  p.  26. 


Story  of  Bandhudatta's  former  lives  177 

Story  of  Bandhudatta's  former  lives^^ 

Twelve  years  later  in  the  autumn  of  the  year,  ParQva 
came  to  Nagapuri.  Bandhudatta  went  out  to  do  him 
honor,  and  asked  what  karma  of  his  had  caused  the  death 
of  his  first  six  wives ;  why  his  separation  from  Priyadar- 
Qana;  and  why  his  captivity.    The  saint  narrated  (199) : 

In  the  Vindhya  forest  lived  a  fierce  Qabara  chieftain, 
Qikharasena,  who  had  a  wife,  Qrimati.  They  entertained 
a  Sadhu  who  had  lost  his  way,  in  return  for  which  he 
instructed  them  especially  in  ahihsa.^^  Once  the  chief 
and  his  wife  were  attacked  by  a  lion.  The  chief  was  about 
to  discharge  his  bow,  when  he  was  reminded  by  Qrimati 
of  the  Sadhu 's  instruction.  He  desisted;  they  were  both 
devoured  by  the  lion,  being  reborn  in  the  Saudharma 
heaven  as  gods  who  lived  an  enormous  length  of  time 
(209).  Qikharasena  fell,  was  reborn  in  Cakrapuri  in 
Videha  as  Mrganka,  son  of  the  Bhilla  king  Kuru- 
mrganka;  his  wife,  as  Vasantasena,  daughter  of  Kuru- 
mrgaiika's  brother-in-law  King  Subhusana.  Again  they 
were  united  in  marriage.  Mrganka 's  father  turned  as- 
cetic, so  that  the  son  became  king  (213).  His  karma,  left 
over  from  his  Bhilla  life,  sprang  up,  to  wit ;  A  king,  Var- 
dhana  in  Jayapura,  demanded  Vasantasena,  his  beloved 
wife,  else  he  would  wage  war  against  him.  They  joined 
in  battle,  Vardhana  was  defeated,  fled,  but  later  on  en- 
gaged Mrganka  and  killed  him.  Owing  to  his  raudra- 
dhyana  (fierce  thought),  Mrganka  went  to  the  sixth  hell, 
joined  on  the  funeral  pyre  by  Vasantasena  (220).  Rising 
thence,  they  were  reborn  on  the  island  of  Puskara,  in  the 
homes  of  two  laborers,  and  again  married.     Owing  to 

"  This  episode  recurs  in  Samaradityasamksepa  8.  255  S. 
**  See  above,  p.  43. 
12 


178  Life  and  Stories  of  Pdrgvandtha 

good  deeds  they  again  attained  to  the  world  of  Brahma, 
fell  thence,  and  were  reborn  into  their  present  state, 
namely,  as  the  children  of  merchants.  Their  misfortunes 
in  their  present  lives  were  due  to  karma  left  over  from 
their  lives  as  Bhillas  (225). 

Bandhudatta  expressed  his  delight  at  having  met  the 
Lord  Par§va,  and  having  been  led  by  him  from  vice  to 
virtue.  He  asked  for  further  instruction,  and  heard 
many  items  of  the  true  religion  (saddharmagastra),  il- 
lustrated finally  by  the  following  story  (192-236) : 

Story  of  Qrlgupta,  gambler,  thief,  and  murderer,  who 
was  ultimately  redeemed 

A  merchant,  Mahidhara,  enjoyed  the  favor  of  Nala,  the 
righteous  king  of  Vaijayanti.  The  merchant  had  a  son, 
Qrigupta,  addicted  to  every  vice.  On  one  occasion  Mahi- 
dhara poured  out  his  heart  before  the  king,  but  even  he 
was  unable  to  help.  Mahidhara,  related  that  Qrigupta 
had  broken  into  the  house  of  a  merchant,  Soma,  and 
robbed  him  of  his  all.  To  compensate,  he  offered  to  give 
all  his  own  property.  The  king  consoled  him,  and,  when 
he  learned  from  the  people  of  the  city  that  Qrlgupta  had 
stolen  25,000  gold  pieces,  he  restored  them  from  his  own 
treasury  (250).  After  chiding  a  negligent  watchman,  he 
upbraided  Qrigupta,  and  bade  him  return  the  loot.  Qrl- 
gupta denied  all  knowledge  of  the  theft,  whereupon  the 
king  proposed  resort  to  an  ordeal.  Qrigupta  asked  who 
was  the  complainant ;  the  king  assumed  the  role,  and  ap- 
pointed the  judges.  Then  Qrigupta  checked  the  action  of 
the  ordeal  by  means  of  a  magic  mantra,  so  that  he  re- 
mained untouched  by  the  fire  of  the  heated  ploughshare. 
The  king  was  desolated  by  his  own  apparent  injustice  as 
complainant,  and  declared  that  he  himself  must  suffer  the 


Story  of  Qrigupta  179 

thief's  punishment  (259).  At  the  urgent  request  of  his 
ministers,  as  well  as  Crigupta's  father,  he  finally  agreed 
to  subject  Qrigupta  to  a  second  ordeal,  this  time  super- 
vised by  a  manager  of  ordeals  (divyamantrika),  named 
KuQalin  (266).  In  this  ordeal  Qrigupta 's  hands  were 
burned,  whereupon  he  confessed.  Out  of  regard  for  his 
father,  Qrigupta  was  allowed  to  go  free,  but  was  ban- 
ished. He  went  to  Gajapura,  there  met  KuQalin,  slew 
him,  but  was  caught,  and  hanged  upon  a  tree.  The  weight 
of  his  body  broke  the  branch,  he  fell  to  the  ground,  re- 
gained consciousness,  and  fled  to  a  distance  (274).  Ar- 
riving at  a  jungle  he  heard  the  sermon  of  a  Muni,  and  was 
converted  (286). 

While  going  to  sleep  upon  the  branch  of  a  banyan  tree 
he  overheard  the  conversation  of  a  pair  of  parrots.-"^  The 
male  told  the  female  that  he  had  learned  from  a  certain 
Sage  that  there  was  a  tirtha  at  Qatrumjaya  to  which  all 
the  blessed  Sadhus,  beginning  with  Cripundarika  ^^  had 
resorted ;  by  bathing  there  one  might  rise  in  the  scale  of 
existences.  Qrigupta  asked  the  parrot  to  conununicate 
to  him  the  instruction  which  he  had  received  from  the 
Sage,  which  he  did.  Thereupon  Qrigupta  turned  ascetic, 
and  the  parrot  went  to  the  mountain  of  Qatrumjaya 
(309). 

In  the  mean  time  Qrigupta 's  father  had  gone  in  search 
of  his  son.  He  found  him  a  devout  ascetic,  and  took  him 
home  with  him.  The  king  received  him  kindly.  The  par- 
rot, who  had  in  the  mean  time  become  a  god  in  the  Sanat- 
kumara  Kalpa,  visited  him  in  a  dream,  and  told  him  that 
he  would  die  at  the  end  of  seven  days.  Qrigupta  devoted 
his  last  days  to  severe  penance,  died,  went  to  heaven,  and 
will  gradually  attain  perfection  (237-328). 

*'  See  additional  note  2,  on  p.  185. 
"  See  the  story  on  p.  142. 


180  Life  and  Stories  of  Pdrgvandtha 

Parable  of  the  pitcher  that  fell  from  an  old  woman's  head 

ParQva's  sermon  goes  on  to  show  that  diligent  study 
of  the  Qastras  imparts  refined  judgment,  as  shown  by  the 
following  parable:  Two  pupils,  studying  on  the  bank  of 
a  river,  saw  an  old  woman  with  a  pitcher  of  water  on  her 
head.  The  granny,  delighted  with  their  sight,  asked  them 
whether  her  son,  who  had  gone  to  foreign  parts,  would 
return  safely.  At  the  thought  of  her  son,  old  as  she  was, 
her  limbs  began  to  shake ;  the  pitcher  fell  from  her  head, 
and  was  smashed  upon  the  ground  (333).  At  the  sight 
of  this  mishap,  one  of  the  pupils  had  a  stupid  intuition, 
and  said,  that  was  a  sign  that  her  son  was  dead.  The 
other  pupil  told  the  first  not  to  talk  nonsense,  and  bade  the 
old  woman  go  home,  she  would  find  that  her  son  had  re- 
turned. The  granny  found  her  son  at  home.  Delighted, 
she  went  to  the  house  of  the  pupils '  teacher,  and  got  him 
to  ask  the  wise  pupil  how  he  had  read  from  the  seemingly 
sinister  omen  of  the  broken  pitcher  the  happy  arrival  of 
her  son  (338).  The  pupil  said  that  he  had  read  it  out 
of  the  union  of  the  water  with  the  earth.  The  teacher 
praised  him,  and  predicted  that  he  would  become  a 
teacher  of  noble  men  (329-342). 

Story  of  Bandhudatta,  concluded 

After  this  instruction,  Bandhudatta  asked  the  Lord 
what  would  be  the  fate  of  himself  and  wife.  Pargva  pre- 
dicted that,  after  death,  they  would  go  to  the  Sahasrara 
heaven ;  fall  thence ;  become  respectively  emperor  and  em- 
press in  Videha;  turn  ascetics  after  having  enjoyed  the 
world;  and  then  enter  into  perfection  (siddhi).  There- 
upon Bandhu  and  his  wife  took  the  vow  (347),  and  finally 
obtained  moksa  (salvation)   (349-357). 


Life  of  Pdrgvandtha  181 

Frame  Story:  Life  of  Pdrgvanatha,  concluded.    His 

nirvana 

Lord  Pargva,  knowing  that  nirvana  was  at  hand,  went 
to  the  Sammeta  mountain  '-^^  (363).  In  the  company  of  33 
Munis  he  practised  a  month's  asceticism  (368).  He  at- 
tained to  various  forms  of  spiritual  refinement,  to  the 
point  when  his  karma  was  destroyed  (ksinakarma),  died, 
and  reached  the  summit  of  heaven  (lokagram  asadat). 
Qakra  bathed  the  body  in  the  fluid  of  the  '  ocean  of  milk  ' 
(ksirambhodhijalaih),  and  adorned  it  with  divine  orna- 
ments (378).  The  gods  placed  his  body  upon  a  pyre  of 
sandal  and  aloe  wood,  and  threw  fragrant  substances 
upon  it  (383).  Cloud  youths  (meghakumarakah)  quench- 
ed (vyadhyapayan)  the  pyre  (385).  Over  the  bones  of  the 
Lord  the  gods  erected  a  jeweled  stupa,  and  then  dispersed 
to  their  several  homes  (358-393). 


"Henceforth  known  as  the  mountain  of  Parcvanatha  ( Parcvanatha- 
gikhara)  ;  see  Indian  Antiquary  ii.  354.  According  to  Wilson,  Asiatic 
Researches  xvii,  p.  276,  there  is  a  temple  of  ParQvanatha  on  Mount  Sameta 
Sikhar  or  Parasnath  in  Pachete,  on  the  frontier  of  Ramgarh,  described  in 
'  Description  of  the  Temple  of  Pargvanatha  at  Samet  Sikhar,'  by  Lieut-Col. 
William  Franklin,  in  the  Transactions  of  the  Royal  Asiatic  Society,  i. 
507  ff.     See  also  Colebrooke's  Essays,"  vol.  ii,  p.  191,  note  3. 


ADDITIONAL   NOTES 


These  are,  in  general,  longer  comments  whose  presence  in  the 
body  of  the  book  would  interrupt  the  connection,  or  distract  the 
attention  of  the  reader.  They  are  for  the  most  part  either  small 
treatises,  or  bibliografical  summaries  of  the  leading  fiction  motifs 
which  are  braided  into  the  stories.  The  author,  with  a  view  to 
future  encyclopedic  treatment  (see  his  Program  in  the  Journal  of 
the  American  Oriental  Society,  xxxvi.  54  ff.),  has  undertaken  to 
furnish  these  motifs  with  that  caption  under  which  it  seemed  to 
him  fit  or  likely  that  they  may  in  future  pass  current  among  stu- 
dents of  fiction.  For  these  subjective  conclusions  he  begs,  where 
possible,  the  complacent,  or  e^en  indulgent  consent  of  other  workers 
in  this  field.  Settled  conventions  in  this  regard  are  a  prime  tech- 
nical help  in  the  systematical  study  of  fiction,  more  important  than 
personal  preferences,  however  justified  these  might  be  when  taken 
up  singly  by  themselves;  consider,  e.  g.,  such  motif  captions  as 

*  Cave  Call,' '  Tortoise-on-Stick,'  or  '  Count  not  your  chickens  before 
they  are  Hatched,'  on  pp.  58  ff.  of  the  article  cited  above. 

The  numerous  citations  following,  for  the  most  part,  explain 
themselves.  The  Dagakumara  Carita  is  cited  in  the  edition  in  two 
volumes,  by  Biihler  and  Peterson,  in  the  Bombay  Sanskrit  Series, 
volumes  x  and  xlii.  Pradyumnacarya's  Samaradityasaiiiksepa  (ed. 
Jacobi,  Ahmedabad  1906)  is  cited  as  Samarad.  The  source  of  the 
last-mentioned  work,  the  Prakrit  Samaraiccakaha,  is  not  completely 
in  my  hands,  and  is,  therefore,  cited  rarely. 

Additional  note  1,  to  p.  29 :   Promise  to  return. 

This   motif   of    fiction   may   be   designated    conventionally    as, 

*  Promise  to  return.'  The  return,  on  its  face,  it  always  to  sure 
destruction  or  to  an  evil  fate ;  yet  turns  out  happily  for  the  returner. 
In  Kathasaritsagara  123.  170  ff.  Kegata  comes  upon  a  Kaksasa  who 
proposes  to  devour  him.  Kegata  swears  that  he  will  return,  aftei 
having  done  a  service  he  promised.  He  is  allowed  to  go,  and 
marries  Kupavatl.  In  the  night,  after  lying  awake  despondently, 
he  starts  to  return,  but  is  followed  by  EupavatI,  who  has  noticed  his 

183 


184  Life  and  Stories  of  Pdrgvandtha 

queer  actions.  The  Eaksasa  acclaims  him  a  noble  man,  but  pre- 
pares to  eat  him.  Kupavati  says,  '  Eat  me,  for  if  my  husband  is 
eaten,  what  will  become  of  me  ? '  The  Eaksasa  says,  '  You  can  live 
on  alms,  if  any  one  refuses  to  give  you  alms,  his  head  shall  split 
into  a  hundred  pieces.'  Then  she  says,  '  Give  me  my  husband  by 
way  of  alms.'  The  Eaksasa  will  not  give  him :  his  head  splits  into 
a  hundred  pieces. — N.  B.  This  story  introduces  two  additional 
familiar  motifs:  'Head  bursting'  (e.  g.,  Brhaddevata  4.  120; 
Pargvanatha  2.  812;  Jatakas  210,  358,  422)  ;  and  'Devil  Tricked' 
('  Dummer  Taufel ')  ;  e.  g.  Kathas.  28.  156  ft. ;  ZDMG.  Ixi.  20,  with 
note  on  p.  69. 

Vetalapancavingati :  Qivadasa,  9;  Kathasaritsagara  84;  Baital 
Pachisi  9,  Madanasena  is  engaged  to  Samudradatta.  Dharmadatta 
sees  her,  falls  in  love  with  her,  and  exacts  from  her  a  promise  that 
she  will  come  to  him,  untouched,  on  her  bridal  night.  Her  husband 
generously  permits  her  to  go  to  her  ardent  lover.  On  the  way  she 
is  seized  by  a  thief,  who  is  also  ravished  by  her  beauty.  She  tells 
him  of  her  tryst  with  Dharmadatta,  and  begs  him  to  wait  for  her 
return,  because  she  must  keep  her  promise.  When  she  comes  to 
Dharmadatta,  she  tells  what  has  happened.  Eejoiced  at  her  truth- 
fulness, he  lets  her  return  to  the  thief,  who  in  turn  is  moved  by 
her  faith,  and  allows  her  to  return  to  her  husband,  with  whom  she 
lives  happily  ever  after. — For  parallels  outside  India  see  Tawney 
in  his  Translation  of  Kathasaritsagara,  vol.  ii,  p.  281;  Oesterley, 
Baital  PachlsT,  p.  197  ff. 

Hitopadega  in  Braj  Bhakha  (Hertel,  Das  Paiicatantra,  p.  56, 
who  cites  a  variant  from  Hemavijaya's  Katharatnakara)  :  A  cow 
strays  from  the  herd,  is  attacked  by  a  hungry  lion,  but  begs  him 
to  spare  her,  until  she  has  given  suck  to  her  calf.  The  lion  allows 
her  to  go,  but  when  she  approaches  her  calf,  the  latter  notices  her 
grief,  and  refuses  to  suck.  The  cow  tells  of  her  promise;  the  calf 
accompanies  the  cow  back  to  the  lion,  because  its  grief  for  its 
mother  would,  in  any  case,  have  killed  it.  The  lion  is  rejoiced, 
and  declares  that  the  cow  henceforth  is  his  sister;  the  calf  his 

nephew. 

Jataka  513,  a  king  is  seized  by  an  ogre,  while  hunting.  The  ogre 
allows  the  king  to  go  home  on  a  promise  to  return  next  day  to  be 
eaten.  His  heroic  son  returns  in  his  place,  but  is  spared  by  the 
ogre. 


Additional  Notes  185 


Additional  note  2,  to  p.  30 :    Overhearing. 

One  of  the  most  fecund  of  Hindu  story  motifs  is  '  Overhearing/ 
either  under  natural  human  circumstances,  or,  oftener,  in  the 
sequel  of  magical  interference  in  the  fate  of  the  hero  of  the  story 
on  the  part  of  some  sentient  beings.  In  the  latter  case,  especially, 
overhearing  serves  as  deus  ex  machina,  to  save  from  death,  sickness, 
or  grave  danger ;  to  lift  from  poverty,  or  low  station,  to  wealth  and 
glory;  and  to  instruct  in  wisdom  or  morality.  The  conversing 
parties  are  usually  a  pair;  sometimes  a  large  or  indeterminate 
number;  rarely  a  soliloquist.  Birds  are  the  favorite  conversers; 
spirits  and  Raksasas  ('  dumme  taufel')  are  common,  but  other  ani- 
mals and  even  men  occur.  The  subject  will  figure  as  an  important 
rubric  in  the  future  Encyclopedia  of  Hindu  Fiction.  By  way  of 
preliminary  bibliography  we  may  mention:  Chandogya-Upanisad 
4.  1.  2;  Mahabharata  13.  42.  17  ff . ;  Pancatantra  2.  2;  2.  5;  3.  10; 
Kathasaritsagara  5.  20  ff . ;  11.  63  ff. ;  17.  115  fP.;  20.  162;  26.  28; 
28.  123;  29.  128  ff.;  Vikrama  Carita  11  and  14  (Indische  Studien, 
XV,  pp.  344,  359);  Lescallier,  Le  Trone  Enchante,  pp.  30  ff.; 
Jatakas  284,  314,  386,  445;  Pargvanatha  Caritra  2.  518  ff.,  839  ff.; 
3.  382 ;  7.  87,  428  ff. ;  8.  287  ff. ;  Parigistaparvan  7.  290  ff. ;  Katha- 
koga,  pp.  49  ff.,  55  ff.,  125  ff.,  160  ff.;  Prabandhacintamani,  p.  174; 
Kathaprakaga  (Eggeling  in  GurupiijakaumudI,  pp.  121,  123)  ;  Su- 
vabahuttarlkatha.  nr.  71  (Hertel.  in  Festschrift  f.  Ernst  Windisch, 
pp.  149  ff.)  ;  Hemavijaya's  Katharatnakara,  nr.  29  (Hertel,  Das 
Pancatantra,  p.  145)  ;  Pancakhyanavarttiia,  nrs.  26  and  34  (Hertel, 
ibid.  145,  147)  ;  Jiilg,  Mongolische  Marchen,  pp.  11,  147  ff.;  Kal- 
miikische  Marchen,  pp.  27  ff.,  53  ff.;  Siamese  Paksi  Pakaranam 
nr.  24  (Hertel,  ibid.,  p.  351)  ;  Pavie,  Contes  Populaires  du  Cam- 
bodge,  pp.  110  ff.;  Day,  Folk-Tales  of  Bengal,  pp.  40  ff.,  105  ff., 
132  ff.;  Frere,  Old  Deccan  Days,  pp.  74  ff.,  120  ff.,  136  ff.;  Steel 
and  Temple,  Wide-Awake  Stories,  pp.  138  ff. ;  Stokes,  Indian  Fairy 
Tales,  p.  5 ;  Neogi,  Tales  Sacred  and  Secular,  p.  87 ;  ZDMG.  Ixi. 
26;  Indian  Antiquary,  iv.  261 ;  x.  366  ff.;  xi.  342;  xvii.  75. 

Additional  note  3,  to  p.  30 :   Proclamation  by  drum. 

Proclamation  or  advertizing  is  regularly  done  by  beat  of  drum. 
He  who  responds  to  the  advertizement  touches  the  drum,  and  is 
brought  before  the  king  for  a  hearing.     Thus  Pargvanatha  3.  460, 


186  Life  and  Stories  of  Pdrgvandtha 

Prabandliacintamani,  p.  112;  Kathakoga,  pp.  29,  151,  164;  Paii- 
catantra  5.  13;  Qukasaptati  46;  Suvabahuttarikatha  nr.  72  (Hertel, 
in  Festschrift  fiir  Ernst  Windisch,  p.  151)  ;  Jatakas  27,  231,  233, 
241,  243,  257,  432;  Story  of  Udayana  (Jacobi,  Ausgewahlte  Er- 
zahlungen,  p.  29,  1.  6)  ;  Paiicadandachattraprabandha  4  (p.  44) ; 
Samarad.  4.  145  ff.;  Day,  Folk-Tales  of  Bengal,  pp.  25,  91,  213. 

Additional  note  4,  to  p.  30 :    Princess  and  half  the  kingdom. 

The  offer  on  the  part  of  a  king,  of  the  princess'  hand  and  half 
the  kingdom,  or  half  the  kingdom  by  itself,  is  a  cliche  of  the  fairy 
tale;  see,  e.  g.,  Kathasaritsagara  29.  164;  64,  85;  Cukasaptati  46; 
Paiicadandachattraprabandha  4  (p.  44)  ;  ZDMG.  61.  21 ;  Suva- 
bahuttarikatha (Festschrift  fiir  Ernst  Windisch,  p.  151)  ;  Ralston, 
Tibetan  Tales,  p.  43;  Frere,  Old  Deccan  Days,  p.  37;  Day,  Folk- 
Tales  of  Bengal,  pp.  25,  78;  Parker,  Village  Folk-Tales  of  Ceylon, 
vol.  i,  p.  142;  Neogi,  Tales  Sacred  and  Secular,  pp.  61,  67,  135. 
See  Benfey,  Das  Pancatantra,  i.  520,  522. 

Additional  note  5,  to  p.  31 :   On  a  certain  aspect  of  the  overhearing 

motif. 

This  curious  statement  must  not  be  regarded  as  a  general  proverb, 
such  as  '  the  earth  hears,'  or,  '  walls  have  ears,'  but  as  a  brachylogic 
allusion  to  a  definite  occurrence.  Kathakoga,  p.  164,  states  in  the 
same  connection :  '  My  child,  I  will  tell  you  in  the  day,  after  look- 
ing round,  and  not  at  night.  Very  cunning  people  wander  about 
under  the  banyan-tree,  like  Vararuci.'  This  stanza  is  quoted  in 
Sanskrit  in  nr.  26  of  the  Gujarat!  Pancakhyanavarttika  (see  Her- 
tel, Das  Pancatantra,  p.  144,  note  2),  to  wit:  diva  niriksya  vakta- 
vyaih  ratrau  naiva  ca  naiva  ca,  saihcaranti  mahadhurta  vate  vara- 
Tucir  yatha.  According  to  Hertel  this  stanza  stands  also  at  the 
head  of  nr.  29  in  Hemavijaya's  Katharatnakara.  The  stanza 
alludes  to  the  well-known  story,  Kathas.  5.  14  ff.,  in  which  Vararuci 
solves  the  riddle  why  the  dead  fish  laughed,  and  so  saves  the  life 
of  a  Brahman,  and  himself  gets  out  of  a  tight  place.  The  same 
notion  of  hindering  overhearing  appears  also  in  the  Kathaprakaga ; 
see  Eggeling  in  GurupiijakaumudI,  p.  121.  This  trait  of  fiction 
tends  to  become  quasi-proverbial,  but  does  not  quite  reach  the  status 
of  a  proverb. 


Additional  Notes  187 


Additional  note  6,  to  p.  31 :   Miraculous  cures. 

Miraculous  or  skilful  cures  are  common  in  fiction.  Thus,  e.  g., 
secretions  of  ascetics  cure  diseases  in  our  text,  6.  1226;  Kathakoga, 
p.  36 ;  Jacobi,  Ausgewahlte  Erzahlungen  aus  dem  Maharastri,  p.  27, 
1.  35  ff. ;  dust  from  ascetics'  feet  does  the  same  thing,  Dagakumara- 
carita,  ii,  p.  45 ;  leprosy  is  cured  by  dung,  Hertel,  Das  Pancatantra, 
pp.  128,  279.  Poison  is  cured  by  prayers,  charms,  or  charmed 
water,  Kathakoga,  p.  102;  Dagakumaracarita,  i,  pp.  11,  49;  Jacobi, 
1.  c,  p.  83,  verse  274\  Especially  the  jewel  from  a  serpent's  head 
cures  poison  in  Campakagresthikathanakam ;  see  Hertel,  ZDMG. 
Ixv,  pp.  436  note  1,  451.  See  also  the  tale  of  Jivaka  in  Ralston, 
Tibetan  Tales,  pp.  58  ff.  Cf.  Benfey,  Das  Pancatantra,  vol.  i,  pp. 
518,  534.  For  folklore,  see  Steel  and  Temple,  Wide-Awake  Stories, 
p.  417,  bottom. 

Additional  note  7,  to  p.  32 :   Hansa  bird  and  crow. 

This  fable  of  the  hansa  and  the  crow,  as  well  as  its  integral 
traits,  are  most  popular  in  Hindu  fiction.  The  fable  itself  Hito- 
padega,  3,  4;  Jataka  140;  Hemavijaya,  Katharatnakara,  90;  Pan- 
cakhyanavarttika,  nr.  20  (the  last  two  quoted  or  cited  by  Hertel, 
Das  Pancatantra,  p.  143)  ;  Rouse,  The  Talking  Thrush,  pp.  53,  203. 
Alluded  to  fragmentarily,  Kathakoga,  p.  165.  The  Siamese  Paksi 
Pakaranam  contains  two  fables  directed  against  any  kind  of  inter- 
course between  swan  and  crow;  see  Hertel,  Das  Pancatantra,  pp. 
348,  353.  The  lowness  of  the  crow  is  contrasted  with  the  distinc- 
tion of  the  hansa  in  Kathakoga,  pp.  186,  223;  Samayamatrka 
(Meyer's  Translation),  p.  xvii;  ZMDG.  Ixi.  51  note  4,  57;  Boht- 
lingk's  Indische  Spriiche,  1137,  1613,  1616,  3500,  6211.  Kathas. 
112.  96  asks,  'How  can  a  crow  and  a  female  swan  ever  unite?' 
See  also  the  old  fable  of  the  race  between  the  hansa  and  crow, 
Mahabh.  8.  41.  1  if.,  and  cf.  Jataka  160.  For  defecating  crow  see 
also  Spriiche  5204;  Parker,  Folk-Tales,  vol.  i,  p.  224. 

In  Pancatantra  2.  3;  Purnabhadra  1.  12  association  between 
hansa  and  owl  results  in  destruction  of  the  former.  On  the  other 
hand  the  vile  crow  is  contrasted  with  other  birds  than  the  hansa, 
especially  the  kokila:  Kathas.  21.  80;  Pargvanatha  5.  174;  Bambha- 
datta  (Jacobi,  Ausgewahlte  Erzahlungen),  p.  5,  1.  20;  Spriiche, 
1612,  1922,  2928,  3248,  6124,  7292.     Other  animals  that  misbehave 


188  Life  and  Stories  of  Pdrgvandtha 

are  the  cock,  Jatakas  284  and  370;  and  the  monkey,  Jatakas  174, 
244,  278,  404,  412. 

Additional  note  8,  to  p.  34:    Biter  hit. 

This  is  the  popular  fiction  motif  which  may  be  designated,  '  Biter 
bit.'  '  Often  the  harm  that  one  wishes  to  do  to  another,  recoils  on 
one's  self,  as  a  ball  thrown  against  a  wall,'  Kathas.  20.  213.  In  the 
version  of  the  present  story  in  the  Suvabahuttarlkatha,  nr.  72,  the 
plotting  servitor  (here  a  barber)  is  boiled  in  oil.  In  the  story  of 
Vanaraja,  Pargvanatha  7.  710  ff.  (see  p.  157),  Narasinha,  son  of 
King  Susthita  who  plots  against  Vanaraja,  is  killed  instead  of 
Vanaraja,  and  Susthita  comes  to  grief.  The  son  of  the  treasurer 
who  sends  Ghosaka  to  be  killed  by  a  potter,  changes  places 
with  Grhosaka  and  is  killed,  Dhammapada  Commentary  2.  1  (page 
80  of  Burlingame's  Digest).  In  Kathas,  20.  195  ff.  King  Aditya- 
prabha  plots  to  victimize  the  Brahman  Phalabhiiti,  but,  instead, 
his  own  son  Candraprabha  comes  to  grief.  Excellent  '  Biter 
bit '  stories  are  told  in  Jiilg,  Kalmiikische  Marchen,  pp.  43  ff., 
55  ff.;  Kathakoga,  p.  130.  The  theme  is  implicated  with  that  of 
the  'Uriah  letter';  see  note  on  p.  160.  For  other  Oriental  and 
Western  parallels  see  Benfey,  Paiicatantra  i.  320;  Tawney,  Trans- 
lation of  the  Kathasaritsagara,  vol.  i,  p.  162  note ;  and  Cosquin,  Le 
conte  de  '  la  chaudiere  brouillante  et  la  feinte  maladressee '  dans 
rinde  et  hors  de  I'lnde,  Eevue  des  Traditions  Populaires,  January- 
April,  1910.  For  the  same  psychic  motif  in  folklore  see  Steel  and 
Temple,  Wide-Awake  Stories,  p.  408.  Of.  also  Indian  Antiquary, 
X.  190;  xi.  84  ff. 

Additional  note  9,  to  p.  39 :    Lecherous  Ass. 

The  popular  conception  that  the  ass  is  a  lecherous  animal  is 
reflected  especially  in  ritualistic  texts  and  fiction.  Weber,  In- 
dische  Studien,  x.  102,  and  Pischel,  Vedische  Studien,  i.  82  ff., 
have  gathered  a  considerable  number  of  passages  from  both  kinds 
of  sources;  cf.  also  Benfey,  Pancatantra,  i.  432,  In  fable  and 
fairy-tale  the  ass  scarcely  ever  appears  out  of  this  role ;  see,  e.  g. 
Pancatantra  4.  7;  Hitopadega  3.  3;  Kathas.  63.  134;  ZDMG.  Ixi, 
20;  Dhammapada  Commentary  1.  9".  In  Pargvanatha  7.  225  a 
bawd  (kuttinl)  is  turned  into  a  she-ass;  similarly  in  Pancadanda- 


Additional  Notes  189 

chattraprabandha  3  (p.  39).  In  Vikrama  Carita  (Indische  Stu- 
dien  xv.  252 ;  Lescallier,  Le  Trone  Enchante,  p.  4)  Indra's  door- 
keeper atones  for  his  unchastity  in  the  same  distressing  way.  But 
the  more  frequent  use  of  this  idea  as  an  incidental  or  progressive 
motif  in  fiction  is,  as  here,  '  ride  on  the  ass '  on  the  part  of  the 
delinquent.  Thus  Parcvanatha  3,  885;  Vetalapancavingati  (Qiva- 
dasa)  21;  Ealston,  Tibetan  Tales,  p.  232;  Samayamatrka  (Meyer's 
Translation),  p.  79,  note.  The  ideal  procedure  is,  to  place  the 
delinquent  face  to  tail,  holding  the  tail  of  the  ass  in  hand  in  place 
of  bridle,  and  so  to  be  paraded  round  the  city.  See  Elliot's  History 
of  India  (ed.  Dowson),  vi.  300,  and  cf.  Weber's  note  to  Panca- 
dandachattraprabandha,  p.  75, 

Additional  note  10,  to  p.  44:    Dreams  as  auguries. 

The  science  of  dreams  is  especially  expert  in  foretelling  the  birth 
of  a  noble  son,  or  of  a  son  who  is,  quite  unexpectedly,  destined  to 
become  a  king.  Conspicuous  are  the  fourteen  great  dreams  that 
indicate,  especially  in  Jain  literature,  the  birth  of  a  Tirthamkara 
(Savior),  or  a  Cakravartin  (emperor) ;  they  are  described  with  the 
utmost  elaboration  in  Kalpasutra  32  ff.  Otherwise,  e.  g.,  Pargva- 
natha  3,  10;  4.  13;  5.  31;  6.  1014;  Jacobi,  Ausgewahlte  Erzah- 
lungen,  p,  4,  1.  34;  p.  20,  1.  16;  Nirayavalisuttam,  ed.  Warren, 
Aanteckingen,  pp.  22  flf.  (Amsterdam  Academy,  1879).  Sixteen 
great  dreams  are  treated  by  Hardy,  Manual  of  Buddhism,  pp. 
314  ff. ;  Wilson,  Mackenzie  Collection  i.  148 ;  Weber,  Catrumjaya 
Mahatmyam,  p.  37,  note  2;  J.  Burgess,  Indian  Antiquary,  xxx.  pp. 
293,  298.     Cf.  Bidpai's  fables  (Keith-Falconer)  xxxi  S.,  209  ff. 

Drinking  the  moon,  or  being  entered  by  the  moon,  or  seeing  the 
moon  is  an  equally  frequent  augury  of  royalty.  The  Tirthamkara 
Candraprabhu  is  born,  after  his  pregnant  mother  has  longed  to 
drink  the  moon ;  see  Stevenson,  The  Heart  of  Jainism,  p.  53.  Mu- 
ladeva  dreams  that  the  full-orbed  moon  has  entered  his  belly,^  a  sign 
that  he  will  become  king.  The  sight  of  the  moon  in  a  dream 
secures  to  Madanarekha  (Madanareha)  an  imperial  son,  in  the 
story  of  Nami.-  In  Parigistaparvan  8.  231,  a  pregnant  woman 
desires  to  drink  the  moon,  a  sign  that  her  son  will  become  king. 

*  Jacobi,  Ausgewahlte  Erzahlungen,  p.  62,  1.  5. 

*  Jacobi,  ibid.,  p.  41,  1.  23  ff.;  Kathakoga,  p.  19;  Parcvanatha  6.  792. 


190  Life  and  Stories  of  Pdrgvandtha 

In  Kathakoga,  p.  71  queen  Qrlsundari  is  foretold  by  dream  of  the 
moon  that  she  will  be  the  mother  of  king  Kurucandra.  See  also 
Samarad.  5.  8. 

Again,  a  dream  lion  is  a  sign  of  royalty.  Thus  the  present  pas- 
sage; Samarad.  2.  8;  and  Parigistaparvan  2.  52,  where  Dharini, 
after  seeing  a  lion  in  a  dream,  conceives  a  son,  Jambu,  who  is  an 
incarnation  of  the  god  Vidyunmalin.  The  rebirths  of  Gunasena 
and  Agnigarman  in  Pradyumnasuri's  Samaradityasamksepa  2.  8, 
357 ;  3.  10 ;  4.  13 ;  5.  8 ;  7.  8 ;  8.  8  are  regularly  heralded  by  glorious 
dreams.  And  KuntI  gives  birth  successively  to  three  sons,  each 
ushered  in  by  auspicious  dreams  in  the  Qatruriijaya  Mahatmyam 
(Burgess,  Ind.  Ant.  xxxi.  p.  299).  Cf.  also  Kathakoga,  p.  64. 
For  other  dreams  that  augur  royalty  see  my  article  on  Muladeva, 
Proceedings  of  the  American  Philosophical  Society,  vol.  lii,  p.  646, 
note  63. 

In  other  ways  also  dreams  are  associated  with  child  birth  and 
child  happiness.  Especially,  children  are  named  to  match  dreams. 
In  Qalibhadra  Carita  2.  51  Bhadra,  wife  of  the  merchant  Gobhadra, 
sees  a  ripening  rice-field,  and  bears  a  son  who  is  given  the  name 
of  Qalibhadra  ('  Rice-luck  ').  In  the  present  text,  5.  125,  the  Saint 
Pargva  owes  his  name  to  a  dream.  Apparently  this  mode  of  nam- 
ing is  particularly  popular  with  the  Jainas ;  see  the  accounts  of  the 
naming  of  the  Arhats  in  Stevenson,  The  Heart  of  Jainism,  pp. 
51  ff.  Similarly,  Kathakoga,  p.  125,  queen  Kumudinl  sees  a  heap 
of  jewels  in  her  sleep,  therefore  names  the  son  with  whom  she  is 
pregnant  Eatnagikha  ('Jewel-crest').  Kathakoga,  146,  queen  Ma- 
danasena  sees  in  a  dream  a  lotus  lake;  when  her  son  is  bom  they 
give  him  the  name  Madanagekhara.  Kathakoga,  195,  the  girl 
DavadantI  (Damayanti)  is  so  named  because,  when  her  mother 
is  pregnant  with  her,  she  sees  in  her  dream  an  elefant  (dantin) 
being  burned  in  a  forest  fire  (dava).     See  also  Jataka  547. 

In  Dagakumaracarita  i.  6  a  queen  beholds  towards  morning  an 
auspicious  dream  vision,  hearing  the  words,  '  Conceive  by  His  Ma- 
jesty the  fruit  of  the  creeper  that  fulfils  wishes.'  Thereupon  she 
conceives  a  child,  the  blossom  of  her  beloved's  heart's  desire. 
Kathas.  43.  143,  King  Karpuraka  of  Karpurasariibhava  is  visited 
in  a  dream  by  Qiva,  who  says :  '  Rise  up,  a  daughter  shall  be  born 
to  you,  who  shall  be  superior  to  a  son,  whose  husband  (Narava- 
hanadatta)   shall  obtain  the  sovereignty  of  the  Vidyadharas.     In 


Additional  Notes  191 

the  tale  of  Domuha,^  one  of  the  four  Pratyekabuddhas,  Gunamala, 
king  Domuha's  queen,  has  seven  sons,  but  no  daughter.  She  vows 
an  oblation  to  the  Yakkha,  called  Mayana.  She  obtains  a  daugh- 
ter, announced  by  a  dream,  in  which  she  receives  a  cluster  of 
blossoms  from  the  tree  Parijata.  And  she  names  her  Mayana- 
manjarl,  '  Love  Blossom.' 

For  sixteen  inauspicious  dreams,  see  Jataka  77. 

Additional  note  11,  to  p.  45:   Eating  grass. 

Enemies  must  be  spared,  when  they  place  themselves  in  the 
humble  condition  of  non-carnivorous  animals.  For,  carnivorous 
animals,  that  do  not  eat  grass,  are,  by  implication  noxious,  and  may 
be  slain;  cf.  Benfey,  Pancatantra  ii.  316  (i.  599).  On  the  prin- 
ciple of  noblesse  oblige  human  beings  that  present  themselves  by 
some  sign  in  the  character  of  grass-eaters  are  exempt  from  injury. 
See  this  text  3.  592;  Prabandhacintamani,  pp.  93,  300.  Accord- 
ingly, in  Pargva  3.  377,  king  Haricgandra  puts  grass  on  his  head 
to  show  that  he  is  willing  to  sell  himself  into  slavery.  In  Pra- 
bandhacintamani 161,  279  grass  and  water  are  thrown,  by  way  of 
challenge,  into  the  house  of  a  prospective  disputant,  to  symbolize 
his  ultimate  submission.  See  Tawney  on  p.  210  of  his  Translation 
of  Prabandhacintamani;  Pischel,  Proceedings  of  the  Eoyal  Prus- 
sian Academy,  1908,  vol.  xxiii,  pp.  445  ff. — Note  that  in  Pargva- 
natha  5.  227,  229 ;  Samarad.  2.  409,  412,  a  sword  or  axe  is  tied  to 
the  throat,  as  a  more  obvious  sign  of  submission. 

Additional  note  12,  to  p.  47 :   Wicked  ascetics. 

Kapalikas  are  worshipers  of  Civa  of  the  left  hand  (gakta),  who 
carry  skulls  of  men  as  ornaments,  and  eat  and  drink  from  them. 
They  are  always  engaged  in  evil  and  cruel  magic  for  their  own 
aggrandizement,  or  their  own  lust,  thus  acting  the  role  of  the 
malignant  wizard  in  Hindu  fiction.  The  tales  about  them,  or 
about  wicked  Yogins  or  mendicants  are  legion.  As  a  rule  they 
come  to  grief  in  the  end.  See,  e.  g.  Kathas.  24.  82  ff. ;  38.  47  ff. ; 
121.  6ff. ;  Vetalapancavingati  24;  Catnimjaya  Mahatmyam  10. 
99  ff.;  Pargvanatha  8.  139;  Samarad.  4.  183  ff.;  6.  467;  7.  201  ff.; 

'  See  Jacobi,  Ausgewilhlte  Erzahlungen,  p.  39,  1.  15  ff. 


192  Life  and  Stories  of  Pdrgvandtha 

Lescallier,  Le  Trone  Enchante,  pp.  177  ff.;  Neogi,  Tales  Sacred 
and  Secular,  pp.  93  ff. ;  Parker,  Village  Folk-Tales  of  Ceylon,  vol.  i, 
pp.  347,  359,  367. 

Additional  note  13,  to  p.  51 :    (^ihi  motif. 

The  story  of  king  Cibi  (Civi),  or  U^inara,  in  which  he  offers 
his  own  flesh  in  order  to  spare  other  life,  from  Mahabh.  3.  130,  197 ; 
13.  33  and  Jataka  499  (Civi-Jataka),  and  Kathas.  7.  88  on,  is  not 
only  itself  reiterated  in  narrative  and  Buddhist  sculpture,  but 
becomes  typical  of  noble  self-sacrifice.  Especially  the  Vikrama 
Carita  makes  its  hero  a  sort  of  standard  Cibi,  whose  audarya  ('  na- 
tive nobility')  obliges  him  to  sacrifice  himself  for  others;  see 
Weber,  Indische  Studien  xv.  314,  333,  335,  347,  396,  410,  421,  424; 
Lescallier,  Le  Trone  Enchante,  pp.  94,  164.  Brahmanical,  Budd- 
hist (Hindu,  Chinese,  and  Tibetan),  and  Jaina  literature  vie  with 
each  other  in  exploiting  the  idea.  The  subject  is  one  of  the 
standard  motifs  of  fiction.  Of  more  recent  literature  (since  Ben- 
fey,  Das  Pancatantra,  vol.  i.  388)  we  may  mention  Chavannes, 
Cinq  Cent  Contes,  nr.  2;  Eockhill,  JAOS.  xviii.  3,  5;  and  Hertel, 
Das  Pancatantra,  pp.  14,  296,  375,  bottom.  In  the  present  text  see 
also  3.  42  ff. ;  7.  749-769,  and  cf.  the  note  on  the  last-named  passage, 
p.  159. 

Additional  note  14,  to  p.  52 :    Animated  Statues  and  Dolls. 

Aside  from  the  classical  throne  statues  (sinhasana-puttalika : 
Indische  Studien  xv.  185  ff.),  animated  statues  occur  frequently  in 
fiction.  Especially  single  idols  become  alive,  as  occasion  demands. 
In  Pargva  7.  638  ff.  a  hungry  boy  says  to  the  image  of  a  Yaksa, 
'  Give  me  modaka,  I  am  hungry,'  touching  the  belly  of  the  Yaksa, 
who,  tho  made  of  stone,  gives  him  sweetmeats.  Cf.  the  saying  in 
3.  331  of  the  same  text,  '  Even  stone  idols,  to  whom  devotion  is 
paid  with  intent  mind,  straightway  show  delight.'  In  Pargva  7. 
763  a  foolish  religious  visits  an  idol  of  Qiva,  and  finds  that  it  has 
gone  blind  of  one  eye.  The  religious  is  very  sorry,  expresses  loath- 
ing for  the  dastardly  deed,  but  himself  does  nothing.  A  Pulindra 
comes  along,  sees  the  same  thing,  gouges  out  his  own  eye,  and 
places  it  in  the  socket  of  the  idol's  eye  (Benfey,  Pancatantra  i.  389, 
quotes  a  similar  South-Indian  story).  In  Jataka  155  the  Bodhisat 
and  his  father  Gagga  attempt  to  pass  the  night  in  a  house  haunted 


Additional  Notes  193 

by  a  Yakkha  who  lives  on  a  pillar.  In  Ralston,Tibetan  Tales,  p. 
81,  a  gate-keeper  of  Vaigall  dies,  and  is  born  again  among  the 
demons.  He  asks  the  inhabitants  of  Vaigall  to  confer  upon  him 
the  position  of  a  Yaksa,  and  to  hang  a  bell  around  his  neck.  When- 
ever any  foe  to  the  inhabitants  of  Vaigali  appears,  he  will  make  the 
bell  sound,  until  the  foe  is  arrested,  or  has  fled.  In  Prabandha- 
cintamani,  p.  312,  an  image  of  Ganega  on  the  banks  of  the  Sipra 
is  worshiped  by  a  Brahman  of  Avanti.  By  way  of  recompense  the 
image  teaches  the  Brahman  the  grammar  of  Panini.  In  Jiilg's, 
Mongolische  Marchen,  p.  240,  King  Ardschi-Bordschi  (Bhojaraja) 
has  71  wives,  the  noblest  of  whom  he  asks  to  consecrate  herself  for 
the  throne.  As  she  approaches  the  throne  a  wooden  statue  ad- 
dresses her :  '  Stop,  the  wife  of  the  saintly  King  Vikramaditya 
never  had  an  improper  thought  away  from  her  husband;  if  you 
are  such,  receive  consecration ;  if  not,  desist ! '  Cf .  Benf ey,  Panca- 
tantra  i.  248.  In  Parigistaparvan,  3.  249,  Lalitanga  is  smuggled 
into  the  harem  by  the  queen's  order,  in  the  disguise  of  a  Yaksa 
statue. 

Very  often  statues  are  animated  by  beautiful  women  destined 
for  love.  In  Viracarita  xiii  (Ind.  Stud.  xiv.  119)  a  Brahman, 
Kaviprabhu,  sees  in  a  Civa  temple  four  wooden  statues,  one  of 
which  is  so  beautiful  that  he  looks  at  it  uninterruptedly  for  eight 
days.  The  figure  then  steps  out  of  the  wood,  and  discloses  herself 
as  an  Apsaras,  conjured  into  a  wooden  statue,  until  a  man  should 
look  at  her  unceasingly  for  eight  days :  that  man  should  be  her 
husband.  Similarly,  Kathas.  121.  145  ff.,  the  heavenly  nymph 
KalavatI  is  cursed  into  a  temple  statue,  until  that  temple,  which  it 
has  taken  many  years  to  complete,  shall  perish,  and  be  leveled  to 
the  ground.  Her  lover,  the  gambler  Thinthakarala,  by  a  trick, 
gets  the  temple  destroyed,  and  lives  ever  after  happily  with  Kala- 
vatI. Cf.  with  this  Vasavadatta  turned  to  stone  by  a  hermit's 
curse  in  Subandhu's  novel;  see  Gray's  translation,  p.  136,  note  7 
(folk-lore  parallels).  Once  more,  Kathas.  37.  8  ff .,  a  Vidyadhara 
maiden  Anuragapara,  enters  an  image  of  Gaurl,  carved  on  a  stone 
pillar.  A  merchant's  son,  Nigcayadatta,  comes  there,  first  anoints 
his  limbs,  and  then  places  unguent  on  the  pillar  in  order  to  anoint 
his  back,  by  rubbing  it  against  the  stone.  The  maiden  in  the  pil- 
lar, enamoured  of  him,  rubs  his  back  for  him;  he  seizes  her  hand, 
makes  her  come  out  of  the  pillar,  and  ultimately  marries  her. 
13 


194  Life  and  Stories  of  Pdrgvandtha 

Kathas.  123.  130  fE.  Vikramaditya,  in  company  with  a  Vetala, 
enters  a  temple,  and  beholds  there  a  dance  before  a  Linga,  executed 
by  singers  and  players.  At  the  end  of  the  spectacle  the  dancing 
nymphs  disappear  in  the  figures  carved  on  pillars  of  the  temple; 
in  the  same  way  the  singers  and  players  go  into  the  figures  of  men, 
painted  on  the  walls.  The  Vetala  says :  '  Such  is  this  heavenly 
enchantment  produced  by  Vigvakarman,  lasting  forever,  for  this 
will  always  take  place  at  both  twilights.' 

There  are  next,  animated  dolls,  which  are  inhabited  by  more  or 
less  divine  persons.  In  Viracarita  vii  (Ind.  Stud.  xiv.  108)  Cala- 
vahana  hears  the  cry  of  a  woman,  who  declares  that  she  is  Sam- 
raj  yalaksmi  ('Royal  Fortune'),  wailing  over  the  downfall  of  vir- 
tue in  the  world.  She  desires  to  live  four  days  in  the  body  of  a 
beautiful  woman.  Calavahana  vows  that  he  will  marry  all  maidens, 
in  order  that  she  may  find  refuge  on  his  breast.  The  Brahmans 
fear  that  the  castes  will  become  confused,  and  implore  Karna- 
kumari  (perhaps,  Kanyakumari  =  Bhavani),  who  promises  aid. 
Brahma  gives  a  doll  made  of  dough  to  the  Brahman  Qamika;  she 
turns  into  a  beautiful  maiden.  Calavahana  wishes  to  wed  her,  but, 
as  the  veil  is  being  drawn  from  the  bride,  she  proves  to  be  Karna- 
kumari.  Calavahana  flees  horrified,  and  penetrates  thru  Abhihrada 
into  hell. 

In  Viracarita  xi  (Ind.  Stud.  xiv.  116)  Parvati  makes  for  herself 
a  doll  girl,  Candanaputri,  so  beautiful,  that  she  sees  fit  to  hide  her 
from  the  sight  of  her  spouse.  She  hides  her  away  in  Malayagiri, 
where  she  goes  daily  to  adorn  her.  Civa  becomes  suspicious,  dogs 
her  steps,  sees  the  doll,  and,  when  alone  with  her,  caresses  her. 
When  the  goddess  finds  out  the  misdemeanor  of  her  creature,  she 
curses  her  into  a  she-jackal,  the  curse  to  last  until  she  has  born  a 
child  to  Civa. 

Less  often  than  might  be  expected,  animated  statues  or  dolls 
appear  in  the  role  of  automatons  (Hebrew,  Golems).  In  Ealston. 
Tibetan  Tales,  p.  361,  a  mechanician  sends  an  artificial  maiden  to 
wait  upon  a  guest.  She  washes  his  feet,  and  then  stands  still. 
Desiring  to  enjoy  her,  he  seizes  her  by  the  hand,  whereupon  she 
collapses  and  turns  into  a  heap  of  chips.  In  Jiilg,  Mongolische 
Marchen,  pp.  235  ff.,  one  of  four  shepherd  boys  fashions  a  woman 
out  of  wood ;  the  second  of  them  paints  her  yellow ;  the  third  gives 
her  '  characteristic  marks ' ;  and  the  fourth  breathes  into  her  the 


Additional  Notes  195 

breath  of  life,  so  that  she  becomes  a  charming,  marriageable  woman. 
The  four  boys  quarrel  as  to  who  is  the  rightful  owner,  and  the  case 
is  decided,  as  follows :  '  He  who  made  the  figure  is  her  father ;  he 
who  gave  her  her  color,  her  mother ;  he  who  gave  her  the  character- 
istic marks,  the  Lama ;  he  who  breathed  life  into  her,  her  husband.' 
This  story  is  analogous  to  that  of  the  dead  bride  (Pargva  6.  691  ff.). 
See  p.  129,  and  Hertel,  Das  Pancatantra,  p.  376. 

There  are  finally  a  number  of  stories  in  which  a  statue  or  gold 
figure  serves  as  a  model  of  a  beautiful  woman  which  arouses  the 
love  of  a  man :  Kathakoga,  p.  149  ff. ;  Ealston,  p.  191 ;  Jataka  338 ; 
Dhammapada  Commentary  16.  5.  At  this  point  the  theme  passes 
into  that  of  '  picture  and  dream  maidens,'  to  be  treated  elsewhere. 

Additional  note  15,  to  p.  52 :   Marriage  with  low-caste  person. 

Marriage,  or  intercourse  with  a  low-born  person  is  condemned, 
criticized,  or  regretted,  Mahabh.  13.  47.  1  ff. ;  Pargvanatha  3. 
350  ff.,  449  if. ;  Prabandhacintamani,  p.  46 ;  Dagakumaracarita,  i, 
p.  67;  Jatakas  152;  465;  Bambhadatta  in  Jacobi,  Ausgewahlte 
Erzahlungen,  p.  5,  1.  20  ff. ;  Parker,  Village  Folk-Tales  of  Ceylon, 
vol.  iii,  p.  309.  It  is  like  the  mating  of  hansa  or  kokila  with  a 
crow,  reprobated  in  all  Hindu  literature;  see  note  7,  on  p.  187,  and 
cf.  my  paper,  '  On  talking  birds '  in  Festgruss  an  Windisch,  p. 
355,  note.  Nevertheless,  '  the  heart-deer  of  some  noble  lover  runs 
occasionally  into  the  net  of  the  hunter  love,'  even  tho  the  beloved 
person  is  low-born,  as  is  shown  by  the  chain  of  stories  beginning 
with  Kathas.  112.  89  ft.  Cf.  the  above-mentioned  paper,  '  On  talk- 
ing birds,'  p.  358;  ^atruriijaya  Mahatmyam  (Indian  Antiquary, 
XXX.  296).  In  the  first  story  of  Pancadandachattraprabandha,  no 
less  a  personage  than  Vikramaditya  marries  a  clever  low-born 
maiden.  The  story  in  the  end  justifies  this  by  a  verse :  '  Garner 
high  knowledge  from  low  people;  money  from  the  impure;  nectar 
from  poison;  a  beautiful  wife  from  a  low  family  (cf.  Manu  2.  238- 
239;  Bohtlingk,  Indische  Spriiche,  nr.  6227). 

Additional  note  16,  to  p.  57:    The  sin  of  sacrificing  a  dough  code 

(pistakurJcuta) 

The  extreme  attitude  of  Jaina  religion  in  forbidding  ahinsa,  or 
injury  of  living  things,  takes,  in  this  instance,  the  view  that  it  is 
criminal  to  injure  even  the  image  of  a  living  thing,  namely  a 


196  •   Life  and  Stories  of  Pdrgvandtha 

pistakurkuta,  or  pistamaya  kurkuta,  '  a  cock  made  of  dough.'  In 
Samaradityamksepa  4.  260  ff,,  Surendradatta,  beloved  son  of  King 
Amaradatta  and  Queen  Yagodhara,  rules  in  Vigala;  he  is  married 
to  the  beautiful  Nayanavali.  Discovering  '  the  messenger  of 
Dharma '  (a  grey  hair:  see  JAOS.  xxxvi.  57  If.)  in  his  head,  he 
decides  to  take  vows,  and  tells  Nayanavall,  who  pretends  to  be  so 
attached  to  him,  that  she  would  follow  him  into  homelessness.  But 
by  night,  while  reflecting  how  hard  it  would  be,  after  all,  to  leave 
behind  Nayanavall,  he  discovers  her  in  a  bower,  in  the  company  of 
a  hunchbacked  night  watchman,  who  is  chiding  her  because  she  has 
come  late.  Surendradatta  is  about  to  cut  down  both,  but  is  deterred 
by  the  low  caste  of  the  offender,  and  his  purpose  of  turning  ascetic. 
He  has  an  evil  dream  about  which  he  consults  his  mother  Yago- 
dhara.  She  advises  him  to  make  a  sacrifice  of  living  things  from 
earth,  water,  or  air  to  the  family  divinities,  to  avert  the  evil 
(gantikarma,  averruncatio).  He  is  horrified  at  the  suggestion,  pro- 
posing instead  to  offer  flesh  and  blood  from  his  own  body.  As  he 
is  about  to  use  his  sword  on  himself,  his  mother  stops  him,  bidding 
him  sacrifice  a  cock  who  is  just  then  crowing.  But  he  persists  in 
refusing  to  injure  any  other  than  himself. 

He  then  consents  to  a  proposal  of  his  mother  that  he  offer  a  cock 
made  of  dough  (pistakurkuta).  The  mother  '  slays  '  the  cock  with 
his  sword,  in  front  of  a  family  divinity,  with  the  express  prayer 
that  the  sacrifice  avert  the  evil  dream.  She  then  orders  the  cook 
to  prepare  the  cock's  '  flesh ' ;  the  son  eats  of  it,  after  his  mother 
has  pointed  out  that  it  is  only  make-belief  flesh.  He  thus  estab- 
lishes for  himself  a  fateful  karma,  which  his  mother  shares  with 
him. 

Surendradatta  makes  over  his  kingdom  to  his  son  Gunadhara, 
and  proposes  to  go  out  into  the  life  of  an  homeless  ascetic.  Nayana- 
vali  decides  to  poison  him,  so  as  not  to  have  to  join  him.  In  order 
to  elude  the  eyes  of  the  poison-detecting  cakora  birds,  she  sets 
unpoisoned  food  before  him,  but  gives  him  a  poisonous  magic  pill 
with  his  rinsing-water.  This  he  drinks  down  with  the  water  and 
falls  to  the  ground.  A  watchman  perceives  the  situation,  but,  while 
he  calls  physicians,  Nayanavall,  in  pretended  grief,  falls  upon  her 
husband  and  chokes  him  to  death. 

Surendradatta  is  reborn  as  a  peacock  on  the  mountain  of  Silin- 
dhra.    While  still  young,  he  is  caught  by  a  hunter,  who  presents 


Additional  Notes  197 

him  to  an  officer  living  in  Nandapataka.  He  grows  up,  living  on 
worms,  suffering  from  thirst,  cold,  and  heat.  In  time,  the  officer 
presents  him  to  king  Gunadhara,  Surendradatta's  own  son.  In 
the  meanwhile  his  mother  Yagodhara,  who  has  also  died,  of  diar- 
rhoea, is  reborn  as  a  fleet  dog  in  the  village  of  Dhanyapuraka.  This 
dog  is  also  presented  to  Gunadhara,  who  conceives  affection  for  both 
dog  and  peacock.  One  day  the  peacock  climbs  to  the  turret  of  the 
palace,  and  sees  there  his  former  wife  Nayanavali  in  amorous  inter- 
course with  the  hunchback.  Eemembering  his  former  birth,  he 
angrily  pecks  at  her  with  claws  and  bill.  She  takes  up  an  iron 
hammer  belonging  to  the  hunchback,  and  hits  the  peacock  on  the 
head,  so  that  he  rolls  down  stairs  where  the  king  is  amusing  himself 
by  gambling.  The  king  cries  out,  '  catch  him,  catch  him ! '  The 
dog  (Surendradatta's  former  mother)  seizes  the  peacock  by  the 
throat.  Somebody  hits  the  dog  on  the  head,  who,  spitting  blood, 
lets  go;  both  animals  fall  to  the  ground,  nearly  dead.  Surendra- 
datta,  in  his  death  throes,  reflects  on  the  dire  karma  which  has 
consigned  him  to  the  life  of  a  worm-eater,  and  to  die  eaten  by  a 
dog.    Thus  both  animals  perish. 

Similarly,  Surendradatta  and  Yagodhara  pass  thru  other  animal 
existences,  full  of  suffering  and  degradation.  First,  as  antelope  and 
serpent,  in  which  the  antelope  catches  the  serpent  by  the  tail,  and 
the  serpent  bites  the  antelope  in  the  foot.  Next,  as  rohita  fish  and 
crocodile,  in  which  the  crocodile  is  killed  in  the  act  of  swallowing 
the  fish ;  the  fish  is  caught  and  eaten  by  Gunasena  and  Nayanavali, 
his  former  son  and  faithless  wife.  In  the  last  animal  existence 
they  are  reborn  in  the  womb  of  a  hen.  At  the  moment  of  their 
birth  a  cat  eats  the  mother;  the  two  eggs  fall  upon  an  ash-heap, 
are  covered  up  by  a  female  sweep  (tyajanti),  and  are  hatched  out 
as  a  cock  and  hen  of  fine  plumage.  They  come  into  the  possession 
of  an  officer,  who  presents  them  to  Gunadhara  for  his  sport.  The 
king  goes  to  a  pleasure  grove,  where  he  is  attended  by  the  officer 
with  the  two  cocks.  There  the  officer  meets  a  Sage,  listens  to  his 
sermon,  but  refuses  to  renounce  the  slaughter  of  animals.  The 
Sage  reproves  him,  assuring  him  that,  unless  he  does  so,  he  will 
endure  the  same  fate  as  did  this  pair  of  cocks  who  had  in  a  former 
birth  'killed'  a  cock  made  of  dough  (pistakurkuta).  As  he  sum- 
marizes the  story  of  their  tragic  rebirths,  the  cocks  are  enlightened 
and  give  forth  a  joyous  crowing.    King  Gunadhara,  sporting  with 


198  Life  and  Stories  of  Pdrgvandtha 

his  queen  Jayavali  in  a  tent,  hears  their  noise,  tells  her  that  he  will 
make  a  hit  by  sound,  and  slays  the  pair  with  an  arrow.  The  cocks 
are  then  reborn  as  the  boy  Abhayaruci  and  the  girl  Abhayamati  in 
the  womb  of  Jayavali,  and  in  due  time  all  are  converted  and  saved. 

Additional  note  17,  to  p.  62 :   Poison-damsel. 

The  idea  that  a  woman,  or,  more  rarely,  a  man,  may  thru  per- 
sonality, exercise  a  baneful  influence  is  common.  It  has  crystallized 
into  the  term  visakanya,  '  poison-damsel ' ;  or  visa-hasta  '  poison- 
handed  ' ;  or  visangana  '  poison-woman.'  The  notion  is  frequently 
put  to  use  in  fiction.  In  Parigistaparvan  8.  337,  king  Nanda  has 
a  beautiful  girl  fed  on  poison,  and  in  due  time  marries  her  to 
Parvata.  When  he  seizes  her  hand,  her  poisonous  sweat  penetrates 
thru  his  skin,  he  dies,  and  Candragupta  takes  possession  of  the 
kingdom.  Such  a  poison-damsel  figures  in  a  plot  against  Candra- 
gupta, Mudraraksasa  (ed.  Hillebrandt),  p.  15,  1.  11;  p.  131,  1.  6; 
p.  133,  1.  1.  In  Kathas.  19.  42  the  minister  Yogakarandaka  sends 
poison-damsels  as  dancing  girls  among  the  host  of  King  Vatsa. 
For  this  trick  Tawney,  in  a  footnote  on  p.  149  of  the  first  volume 
of  his  Translation,  aptly  compares  the  xith  tale  in  Gesta  Roma- 
norum,  where  an  Indian  queen  sends  a  poison-damsel  to  Alexander 
the  Great,  but  Aristotle  frustrates  the  stratagem.  Benfey,  Das 
Pancatantra,  vol.  i,  p.  598,  reports  from  the  Anvar-i-Suhaill  a  simi- 
lar tale,  in  which  a  queen  has  the  chin  and  neck  of  her  rival,  a  slave 
girl,  rubbed  with  poison,  in  order  to  kill  her  husband,  who  is,  how- 
ever, rescued  by  a  faithful  servant.  This  trick  costs  a  lion  his  life 
in  Jataka  93,  where  he  licks  a  doe  smeared  with  poison  for  his 
destruction.  In  the  71st  tale  of  the  Suvabahuttarikatha  the  min- 
ister Siddreh  quenches  king  Dharmdat's  desire  for  king  Kam- 
sundar's  daughter,  by  telling  him  that  she  is  a  poison-damsel;  see 
Hertel  in  Festschrift  an  Ernst  Windisch,  p.  146. 

The  same  idea  is  carried  out  figuratively.  In  Pargvanatha  8.  51 
Bandhudatta  marries  Candralekha,  but  she  dies  at  the  wedding  by 
serpent's  bite ;  in  the  same  way  six  wives  die  as  soon  as  he  marries 
them.  He  is,  therefore,  regarded  as  a  'poison-hand,'  and  can 
obtain  no  further  maidens.  Cf.  the  story  of  the  woman  who  slew 
eleven  husbands,  Kathas.  66.  78  ff.  In  Qukasaptati  46.  47  a  Brah- 
man's wife  is  such  a  holy  terror  as  to  be  named  Karagara  '  Poison- 
Hand';  cf.  Benfey,  Pancatantra,  i.  521. 


Additional  Notes  199 

There  exists  in  India  a  treatise  for  finding  out  whether  a  woman 
is  a  '  poison-damsel,'  It  is  called  Visakanya-laksana.  It  is  part  of 
a  treatise  on  horoscopes;  see  Weber,  Handschriften-Verzeichnisse, 
vol.  i,  p.  263  (nr.  879),  note  2. 

Additional  note  18,  to  p.  62 :  Pragmatic  glolca. 

This  motif  may  be  designated  as  pragmatic,  or,  perhaps,  drastic 
gloka.  Such  stanzas  figure  in  the  Nala  Episode  of  Mahabharata, 
16  and  17;  Kathas.  20,  35,  212;  Vasavadatta  (Gray's  Translation, 
p,  93)  ;  Kathakoga,  p,  28;  Catrumjaya  Mahatmyam  (Indian  Anti- 
quary, XXX,  24L)  ;  Jatakas  214,  338,  373,  Love  messages  in  gloka, 
Pargvanatha  8,  8  ff, ;  Samarad.  2,  93  ff, ;  Jacobi,  Ausgewahlte  Er- 
zahlungen,  p,  12,  1.  3.  See  for  this  entire  theme,  Benfey,  Panca- 
tantra,  vol.  i,  pp.  320,  598;  Hertel,  Das  Pancatantra,  pp.  46,  142, 
233,  297,  375;  Charpentier,  Paccekabuddhageschichten,  pp.  3  ff,, 
25  ff,,  35;  the  author  in  Proceedings  of  the  American  Philosophical 
Society,  vol,  Ivi,  p,  14,  note  27;  Gray  in  the  Introduction  to  his 
Translation  of  Vasavadatta,  p.  35, 

Additional  note  19,  to  p,  64:    Josef  and  Potifar's  wife. 

This  motif  is  one  of  the  stock  of  incidental  and  progress  making 
devices  of  Hindu  fiction.  It  takes  three  forms :  either  the  woman 
tempts  and  the  man  rejects  her ;  thus  particularly  in  the  impressive 
Mahapaduma  Jataka  (472),  Or,  a  woman,  out  of  hatred,  pretends 
that  a  man  has  made  overtures  to  her,  so  as  to  get  him  into  trouble. 
Or,  finally,  more  rarely,  the  woman  tempts,  and  the  man  succumbs. 
A  preliminary  bibliografy  of  the  subject  is  as  follows:  Mahabh,  1. 
103.  Iff.;  13.  19.  1  ff.-20  end;  Kathasaritsagara  7.  57;  20.  118; 
49.  30 ;  Pargvanatha  3.  400 ;  7.  44 ;  Jataka  472 ;  Samarad.  2.  91  ff, ; 
5.  98  ff.;  Kathaprakaga,  in  Gurupujakaumud!,  p.  125;  Ralston, 
Tibetan  Tales,  pp.  102,  206,  282 ;  Steel  and  Temple,  Wide-Awake 
Stories,  p.  222,  Cf.  W.  A.  Clouston,  The  Book  of  Sindibad,  pp. 
xixff. 

Additional  note  20,  to  p.  65:   Pancadivyddhivdsa. 

This  subject  receives  additional  light  from  several  passages  of 
our  text.  The  theme  has  been  treated  a  good  deal  recently,  especi- 
ally by  Edgerton  in  his  article,  '  Pancadivyadhivasa,  or  Choosing  a 


200  Life  and  Stories  of  Pdrgvandtha 

king  by  Divine  Will,'  JAOS.  xxx.  158  ff.;  by  J.  J.  Meyer,  Hindu 
Tales,  pp.  131,  313;  and  by  Hertel,  Das  Pancatantra,  p.  374  (cf. 
pp.  144,  148,  155,  372,  373,  383,  385).  Edgerton's  explanation  is 
unquestionably  correct;  that  of  the  other  two  scholars,  obviously 
conceived  independently,  is  not  very  different. 

The  gerund  adhivasya  occurs  in  8.  36.  A  merchant  Sagara  has 
become  rich,  therefore,  wishes  to  set  up  a  jeweled  ikon  (ratnabimba- 
cikih).  He  requests  the  dharmatlrthikas  to  tell  him  what  god  will 
confer  salvation.  They  tell  him  to  invest  with  divine  or  divinatory 
power  a  precious  jewel  (sadratnam  adhivasya),  and  to  think  of 
some  divinity  who  would  then  tell  him.  Sagara  does  so,  whereupon 
a  certain  divinity  places  before  him  a  golden  image  of  the  Arhat. 

There  are  two  passages  in  which  the  pancadivyadhivasa  is  em- 
ployed to  choose  a  king.  In  3.  836  ff.  king  Sundara,  who  has  gotten 
low  down  in  the  world,  goes  to  sleep  under  a  mango  tree,  and  is 
thus  chosen,  to  wit: 

tada  tatra  pure  rajiii  vipanne  putravarjite, 
hasty-agva-camara-chatra-kumbhakhyam  adhivasitam, 
bhramat  tatrayayau  divyapancakam  yatra  sundarah. 
gilena  sundaraiii  gighram  upavistam  vilokya  tarn, 
hayena  hesitaih  hastipatina  vrnhitam  krtam, 
duritaksalanayevapatat  kumbhambu  mastake, 
uparistat  sthitam  chatrarii  lulitaih  camaradvayam. 
sa  karindram  atharuhya  divyavesadharo  nigi, 
mantryadibhir  nato  nltya  pravistah  puram  utsavaih. 

'  Then  there  in  the  city  (Qripura)  the  king  died,  leaving  no  son. 
The  divyapancakam  ('oracle-pentad'),  infused  with  divinatory 
power  (adhivasitam),  and  having  the  designation,  '  Elefant-horse- 
chowrie-umbrella-pitcher,'  roaming  about,  arrived  at  the  spot  where 
Sundara  was.  On  account  of  his  (Sundara's)  virtue  the  oracle 
soon  noticed  him  (lying  under  a  tree).  The  horse  neighed;  the 
elefant-prince  roared;  the  water  of  the  pitcher  poured  itself  upon 
his  head  to  wash  away  misfortune;  the  umbrella  stood  over  him; 
and  the  pair  of  chowries  fanned.  Sundara  mounted  the  prince  of 
elefants,  and,  dressed  in  divine  (magic)  garments,  revered  by  the 
ministers  and  other  dignitaries,  was  conducted  by  night  with  festive 
doings  to  the  city.' 


Additional  Notes  201 

The  other  passage,  7.  Ill  ff.,  concerns  the  exiled  prince  Amara- 
sena  who  has  reached  Kancanapura : 

tasming  ca  samaye  tatra  pure  raja  mrto  'sutah. 
tato  hasty-agva-kalaQa-chatra-camaralaksanam, 
bambhramiti  pure  devadhisthitaih  vastupancakam. 
nararii  rajyadharam  karii  cit  tenanvesayata  bahih, 
gatva  so  'marasenakhyah  kumarah  sahasagritah. 
arudho  'tha  gajaskandhaih  divyavesadharo  nrpah, 
pranamya  mantrisamantanagarair  abhinanditah. 
uparistad  dhrtachatrah  gvetacamaravljitah, 
purah  kautukibhir  lokaih  krtasamgitamangalah. 
grnvan  jayajayaravaih  janad  iksitum  agatat, 
pure  pravigya  gobhadhye  nitya  raj  yam  karoti  sah. 

'At  that  juncture  the  king  there  in  the  city  died  sonless.  Then 
the  five  objects  defined  as  elefant,  horse,  pitcher,  umbrella,  and 
chowries,  inhabited  by  god  (or,  a  god),  roamed  about  the  city. 
Seeking  some  man  who  should  rule  the  kingdom,  the  oracle  went 
promptly  outside,  where  was  Prince  Amarasena.  Dressed  in  divine 
(magic)  garments,  he  mounted  as  king  upon  the  back  of  the  ele- 
fant, and  was  acclaimed  by  the  ministers,  vassals,  and  citizens  who 
bowed  down  before  him.  The  umbrella  stood  above  him ;  the  white 
chowries  waved  over  him.  In  front  went  the  admiring  people, 
singing  songs  and  uttering  blessings.  Hearing  the  repeated  cry  of 
victory  from  the  people,  who  had  come  to  look  on,  he  entered  the 
festively  adorned  city,  and  ruled  with  discretion.' 

Here  the  word  devadhisthitam,  '  god-ridden,'  (in  a  good  sense) 
is  perhaps  the  clearest  explanation  of  adhivasita,  as  yet  available. 
But  Pargva,  no  more  than  other  texts,  tells  precisely  how  the  five 
royal  insignia  are  imbued  with  their  divinatory  power.  Parigista- 
parvan  6.  236,  pancadivyany  abhisiktani,  seems  to  indicate  conse- 
cration by  water — the  Hindu  equivalent  of  coronation — as  the 
method,  or,  perhaps  better,  one  of  the  methods.  This  coincides 
with  Prabandhacintamani,  text,  p.  288,  where  the  elefant  alone  is 
mentioned,  tatraputrini  nrpatau  paiicatvam  upagate  sati  sacivair 
abhisiktapattahasti  nikhile  pi  nagare  yadrchaya  babhrama.  But 
there  is  no  reason  why  this  should  not  have  been  accompanied,  or 
diversified  by  the  use  of  mantras,  perfumes,  etc. ;  see  Edgerton,  1.  c, 
p.  163,  top. 


202  Life  and  Stories  of  Pdrgvandtha 

I  would  remark  that,  in  the  end,  the  attention  of  folk-lore,  which 
frequently  alludes  to  the  practice,  concentrates  itself  upon  the  ele- 
fant;  see  Parker,  Village  Folk-Tales  of  Ce3^1on,  vols,  i,  pp.  65,  81, 
90,  92,  99;  iii.  381,  382  (here  royal  elefant  and  hawk). 

Additional  note  21,  to  p.  68  :   Goddess  Fortune. 

Thus  Lacchi  (Laksmi),  the  royal  Fortune  of  the  Vidyadhara 
Asanivega  goes  over  to  Sanariikumara  (Jacobi,  Ausgewahlte  Er- 
zahlungen,  p.  23, 1.  37).  See  also  Cukasaptati  6;  Jatakas  284,  382; 
Neogi,  Tales  Sacred  and  Secular,  pp.  102  ff.  Cf.  also  Hertel,  Das 
Pancatantra,  p.  55,  bottom  (with  parallels  on  p.  56)  ;  Hertel,  ibid, 
p.  125.  Cf.  for  Cri  in  general  Kathakoga,  p.  225;  Viracarita  xix 
(Indische  Studien,  xiv.  131)  ;  Kathaprakaga  in  Gurupiijakaumud!, 
p.  126;  Prabandhacintamani,  p.  11;  Hertel,  ibid.,  p.  383. 

Additional  note  22,  to  p.  69  :   Gold-man. 

The  story  of  tlie  '  gold-man '  is  familiar  from  the  Paiicatantra 
on :  e.  g.  Pancatantra  5.  1 ;  Purnabhadra's  frame  story  in  the  open- 
ing of  the  fifth  book;  or  Ksemendra's  Brhatkathamanjari  version 
5.  2 ;  see  Benfey,  Pancatantra  ii.  322  ff. ;  Fritze,  Pancatantra,  p. 
350  ft.  Cf.  Benfey,  ibid.  i.  478 ;  Hertel,  Das  Pancatantra,  pp.  125, 
281,  332.  Aside  from  the  present  story,  the  '  gold-man  '  is  men- 
tioned very  frequently:  Vikrama  Carita  (Indische  Studien,  xv. 
278,  436) ;  Suvabahuttarlkatha  68  (Hertel  in  Festschrift  an  Ernst 
Windisch,  p.  145)  ;  Prabandhacintamani,  pp.  10,  276,  bottom  (cf. 
Tawney's  Translation,  p.  207,  bottom) ;  Alberuni  (Sachau's  Trans- 
lation), vol.  i,  p.  192.     Cf.  the  note  on  'gold-spitting,'  p.  148. 

Additional  note  23,  to  p.  69 :   Barber  and  Potter. 

The  barber  is  the  stock-figure  in  fiction  for  the  low-born,  cun- 
ning rascal,  and  butt  of  fortune.  He  is  among  men  comparable  to 
the  jackal  and  crow  among  the  animals  (Bohtlingk,  Indische 
Spriiche  3400).  'Son  of  a  barber  by  a  courtezan,'  in  Parigista- 
parvan  exhausts  the  vocabulary  of  opprobrium.  In  Mahabh. 
13.  27.  1  ff.,  Matanga  finds  out  that  he  is  the  son  of  a  barber, 
and  tries  by  asceticism  to  become  a  Brahman,  but  he  can  only  reach 
the  station  of  wizard,  cultivated  by  woman.  In  the  place  of  the 
rascally  Sajjana  in  the  Lalitanga  story  (p.  26  ff.)  the  Suvabahut- 


Additional  Notes  203 

tarlkatha,  nr.  72,  puts  a  barber ;  see  Hertel,  in  Festgruss  an  Wind- 
isch,  p.  149.  In  Supparaka  Jataka  (462)  a  stingy  king  is  called 
'  son  of  a  barber,'  In  Dhammapada  Commentary  2.  3"  the  king's 
barber  agrees  to  cut  his  throat  for  money.  But  in  Kathas.  32. 
147  ff.  a  barber,  whose  wife  the  king  has  seduced,  gets  the  better 
of  that  king  by  a  not  too  savory  trick.  For  further  illustrations 
see  Jatakas  190,  421;  Hertel,  Das  Paiicatantra,  pp.  72,  125,  281, 
287,  332;  ZDMG.  Ixi.  25. 

Curiously  enough,  occasionally,  in  Jain  texts,  the  potter  takes 
the  place  of  the  barber  in  these  estimates :  Bhojaprabandha,  stanza 
48  (Nirnayasagara  Press,  1913)  ;  p.  75,  edition  of  Jib.  Vidya- 
sagara;  Pargvanatha  1.  334;  Kathakoga,  p.  166.  Cf.  Stevenson, 
The  Heart  of  Jainism,  p.  213 :  '  One  should  therefore  never  be  a 
blacksmith,  a  limeburner,  or  a  potter,  or  follow  any  other  trade  in 
which  a  furnace  is  used,  for  in  a  fire  many  insect  lives  are  de- 
stroyed.'   Very  dubious  reason. 

Additional  note  24,  to  p.  83 :   Childlessness. 

In  fiction  childlessness  figures  frequently,  and  rather  mechan- 
ically. It  is,  of  course,  always  obviated,  children  being  procured 
by  the  merit  of  prayer  and  sacrifice;  by  magic,  by  asceticism;  and 
by  simples.  Thus,  by  prayer  to  sundry  divinities  or  saints,  in 
Vikrama  Carita  (Indische  Studien,  xv.  320;  Lescallier,  Le  Trone 
Enchante,  p.  106);  Parigistaparvan  2.  51;  Jataka  458;  Dagaku- 
maracarita  i,  p.  3;  ii,  p.  23;  Samarad.  4.  Iff.;  Ralston,  Tibetan 
Tales,  pp.  51,  247.  In  Mahabh.  3.  127.  3  ff. ;  Kathas.  13.  57  ff.  a 
king  obtains  thru  sacrifice  a  boy,  named  Jantu;  and  as  he  wants 
more  children,  is  told  to  sacrifice  Jantu.  The  panacea  asceticism 
procures  children  in  Mahabh.  3.  106.  7;  3.  293.  Iff.  In  Kathas. 
55.  149  ff.  austerities  and  endurance  of  danger  have  the  same  effect. 
Kathas.  39.  5  ff.  employs  a  magic  potion;  the  same  text,  9.  10,  an 
oblation  of  rice,  milk,  sugar,  and  spices;  Neogi,  Tales  Sacred  and 
Secular,  p.  88,  a  drug;  in  Ralston,  p.  21,  Indra  sends  a  drug.  The 
mango  fruit  procures  children  in  texts  that  are  far  apart :  Mahabh. 
2.  16.  29;  Siamese  Paksi  Pakaranam  (see  Hertel,  Das  Panca- 
tantra,  p.  349)  ;  Day,  Folk  Tales  of  Bengal,  p.  117.  The  Kama- 
gastra  literature  catalogs  a  riotous  welter  of  drugs,  plants,  and 
magic;  see  Richard  Schmidt,  Beitrage  zur  Indischen  Erotik,  pp. 
891  ff.     J.  J.  Meyer,  in  the  Introduction  to  his  Translation  of 


204  Life  and  Stories  of  Pargvandtha 

Dagakumaracarita,  p.  54,  refers  to  extreme  cases  in  which  sterile 
queens  are  proffered  to  the  male  world  in  general,  in  order  to  pro- 
cure an  heir  to  the  throne. 

Additional  note  25,  to  p.  88 :   Dohada,  or  pregnancy  whim. 

This  is  one  of  the  most  constant  and  fruitful  of  fiction  motifs. 
It  ranges  all  the  way  from  a  desire  on  the  part  of  the  woman  to 
eat  her  husband's  entrails,  in  Pradyumnacarya's  Samaradityasaih- 
ksepa  2.  361,  or  to  eat  iiesh  off  her  husband's  back,  in  Ealston, 
Tibetan  Tales,  p.  84,  to  the  desire  to  hear  the  instructions  of  a  great 
Saint,  especially  common  in  Buddhist  and  Jain  texts ;  e.  g.  Pargva- 
natha  6.  793.  In  Catruihjaya  Mahatmyam  (Indian  Antiquary  xxx. 
299)  Kunt!  on  the  occasion  of  her  third  conception  sees,  in  her 
dreams,  Indra,  and  consequently  longs  to  kill  Danavas  with  arrows. 
In  the  rebirths  of  the  principal  personages  in  the  Samaraditya- 
sariiksepa,  as  doubtless,  in  its  Prakrit  prototype,  the  Samaraicca 
Kaha,  pregnant  women  are  afflicted  with  dohada  in  nearly  every 
instance;  see  2.  13,  361;  3.  15;  4.  444;  5.  10;  6.  388.  A  prelimin- 
ary bibliografy,  subject  to  indefinite  increase  is  as  follows :  Kathas. 
22.  9;  30.  46;  34.  31;  35.  117;  46.  27;  Jatakas  292,  309,  338,  343, 
389,  400,  445^;  Dhammapada  Commentary  4.  3";  5.  15";  6.  5"; 
Pargvanatha  6.  793;  7.  275;  Kathakoga,  pp.  43,  53,  64,  177;  Qali- 
bhadra  Carita  2.  56,  60;  Parigistaparvan  1.  246;  2.  61;  8.  231; 
Maharastri  Tales  (Jacobi,  Ausgewahlte  Erzahlungen),  p.  34, 1.  26; 
p.  41,  11.  25,  27;  Qatruihjaya  Mahatmyam  (Ind.  Ant.  xxx.),  pp. 
297,  299  (pluries)  ;  Jiilg,  Kalmiikische  Marchen,  p.  31;  Ralston, 
Tibetan  Tales,  pp.  84,  247.  See  Benfey,  Das  Pancatantra,  vol.  i, 
p.  539;  Hertel,  Das  Pancatantra,  pp.  5,  108,  note,  196,  284;  Trans- 
lation of  Parigistaparvan,  p.  41,  note  2.  See  the  interesting  article 
on  '  Doladuk '  ==  dohada,  by  Goonetilleke  in  The  Orientalist  ii. 
81  ff.  Schmidt,  Beitrage  zur  Indischen  Erotik,  p.  393,  discusses 
the  etymology  of  dohada,  citing  opinions  of  Liiders,  Jolly,  Auf- 
recht,  and  Bohtlingk. 

Additional  note  26,  to  p.  89 :    Horse  with  inverted  training. 

This  feature  of  narration  is  a  great  favorite  with  Jain  writers. 
Such  an  animal  does  the  unexpected,  because  its  rider  does  not 
know  its  peculiarity :    when  he  checks  it  with  the  reins  the  horse 

^  Here  '  showing  a  fancy  for  sour  and  strange  tastes.' 


Additional  Notes  205 

runs  away  and  leads  him  into  adventure.  Thus  explicitly  Jataka 
546  (Fausboll,  vol.  vi,  p.  408  bottom).  Pargva  3.  500  uses  for  in- 
verse training  the  expression  vaiparltyena  giksita;  in  4.  25,  prati- 
pagiksitva.  In  Devendra's  Maharastri  stories  the  same  idea  is 
expressed  by  vivariyasikkha  =  viparitagiksa ;  see  Jacobi,  Ausge- 
wahlte  Erzahlungen,  p.  20,  1.  21;  p.  45,  1.  6;  p.  48,  1.  27;  p.  84, 
1.  12.  The  same  sort  of  horse  figures  in  Kathakoga,  p.  102,  and  in 
Prabandhacintamani,  p.  286,  where  the  word,  according  to  Taw- 
ney's  reading  in  the  Translation  of  that  text,  is  viparyastabhyasta. 
See  also  the  story  in  Laksmlvallabha's  commentary  on  Uttaradhy- 
ayana  Sutra,  quoted  without  citation  of  place  by  Charpentier, 
Paccekabuddhageschichten,  p.  126.  An  elefant  trained  in  a  similar 
manner  is  mentioned  in  Jataka  231.  Otherwise  runaway  horses  in 
general  carry  heroes  into  adventure:  Kathasaritsagara  5.  80;  18. 
88;  32.  106;  94.  13;  Dagakumaracarita  i,  pp.  4,  5;  Kathakoga,  pp. 
22,  23,  31;  Pargvanatha  Caritra  6.  877,  896;  Kathaprakaga,  in 
Gurupujakaumudi,  p.  122.  A  runaway  elefant  in  Jacobi,  1.  c,  p. 
35,  1.  2.  Eelated  with  this  is  the  magic  horse  that  carries  to  a 
great  distance;  see  Gray's  Translation  of  Vasavadatta,  p.  117  with 
note. 

Additional  note  27,  to  p.  100 :    Human  sacrifices. 

Human  sacrifices  appear  in  fiction  in  a  variety  of  aspects,  two  of 
which  are  quite  standard  or  stenciled.  First,  the  wild  folk  of  the 
mountains  especially  of  the  Vindhya  range,  namely,  the  Qavaras, 
Bhillas,  Pulindas,  Tajikas,  etc.,  are  in  the  habit  of  offering  up  men 
to  Durga  (Candika,  Bhavanl)  in  the  ordinary  routine  of  their 
lives.  Usually  their  chieftains,  bearing  ferocious  names  (e.  g. 
Sinhadanstra,  Kathas.  56.  22),  instigate  the  sacrifice.  Thus, 
Kathas.  10.  141,  189;  22.  64;  55.  220;  61.  158;  101.  300.  Occa- 
sionally they  have  in  view  some  particular  end;  see  Pargvanatha  8. 
101;  Samarad.  6.  91.  Similarly,  in  Dhammapada  Commentary  8. 
9,  thieves  desire  to  make  a  votive  offering  of  a  man's  flesh  and 
blood  to  the  forest  divinity  (cf.  ibid.  8.  3).  A  cobra  has  to  be 
propitiated  by  a  human  offering  in  Parker,  Village  Folk-Tales  of 
Ceylon,  vol.  i,  p.  58.  Secondly,  wicked  Kapalikas,  worshippers  of 
Civa  of  the  left  hand,  or  wicked  demons,  need  human  sacrifices  for 
magic  practices,  usually  in  order  to  obtain  some  vidya,  or  '  Science ' 
which  confers  supernatural  power:    Kathas.  38.  59;  Vetalapanca- 


206  Life  and  Stories  of  Pdrgvandtha 

vingati  24;  Pancadandachatraprabhandha  2  (p.  24)  ;  Lescallier,  Le 
Trone  Enchante,  pp.  177  ff.;  Pargvanatha  3.  903  ff. ;  Neogi,  Tales 
Sacred  and  Secular,  pp.  93  ff.  In  Katlias.  20.  104  the  statement 
is  made  quite  explicitly  that  eating  human  flesh  confers  power  to 
fly.  In  the  present  instance  the  Vidyadhari  is  noteworthy,  because 
she  is  by  nature  already  in  possession  of  the  vidyas. 

But  there  are  also  human  sacrifices  by  other  persons,  and  for  a 
variety  of  other  purposes.  In  Kathas.  20.  53  a  queen  wishes  to 
make  a  human  sacrifice,  in  order  to  confer  prosperity  upon  her 
lord.  In  Viracarita  xiii  (Indische  Studien  xiv.  120)  king  Harya- 
mara  offers  three  men  to  Candika,  in  order  to  get  access  to  heaven. 
In  Dhammapada  Commentary  5.  1  the  heir-apparent  of  the  king 
of  Benares  vows  to  offer  the  blood  of  a  hundred  kings  and  hundred 
queens  to  a  spirit,  if  he  comes  into  the  kingdom  on  the  death  of 
his  father.  In  Mahabh.  3.  127.  3  ff.;  Kathas.  13.  57  ff.  an  only  son 
is  sacrificed  to  obtain  many  children.  In  Pargvanatha  7.  422  ff . ; 
Kathakoga,  p.  48  queen  Eati  asks  the  house  divinity  for  a  son, 
promising  in  return,  to  offer  her,  as  bali-offering,  her  co-wife's, 
Jayasundari's,  son.  In  Kathas.  26.  140  some  fishermen  attempt  to 
sacrifice  a  man  to  Durga,  in  order  to  avenge  the  supposed  murder 
of  their  father.  In  Kathas.  37.  39  men  are  sacrificed  by  the  son 
of  Muravara,  a  Turuska,  to  be  sent  as  companions  to  his  dead 
father.  In  Kathas.  51.  101  even  the  great  Eama,  in  a  fit  of  wicked- 
ness, desires  to  perform  a  human  sacrifice  with  a  man  having  aus- 
picious marks — the  latter  qualification  being  expressed  or  implied 
elsewhere  in  these  accounts. — For  the  subject  as  a  whole  see  Taw- 
ney's  note  to  his  Translation  of  Kathasaritsagara,  vol.  i,  p.  445, 
where  it  is  discussed  in  connection  with  the  Vedic  reminiscence  of 
a  purusamedha,  '  human  sacrifice,'  undertaken  by  gods  with  the 
body  of  the  noble  Asura  Namuci. 

Additional  note  28,  to  p.  131 :  '  David  and  Uriah.' 

Hindu  ethics  extol  the  virtue  of  respecting  other  peoples'  marital 
relations  (sodaryavrata)  ;  see  Pargvanatha  2.  723  ff.;  5.  22.  Such 
a  person  is  called  paranarisahodara,  '  he  who  regards  the  wives  of 
others  as  sisters,'  ZDMG.  xxiii.  444;  see  the  story  of  Veda  and 
Uttanka  in  Mahabh.  1.  3.  90;  Kathas.  34.  Iff.;  Prabandhacinta- 
mani,  p.  234  (king  Kumarapala  treats  his  neighbors'  wives  as 
sisters). 


Additional  Notes  207 

But  the  gods  themselves  have  set  a  frightful  example  of  unchas- 
tity,  incest,  and  worse;  see  the  catalog  of  their  sexual  crimes  In 
Dagakumaracarita  i.  pp.  44,  71 ;  and  Gray's  Vasavadatta,  p.  129. 
Men  are  no  better ;  hence  stories  of  the  '  David  and  Uriah  '  variety. 
In  addition  to  the  present  gripping  account,  king  Vikramayagas, 
'possessor  of  a  hundred  wives,'  corrupts  Visnugri,  the  beautiful 
spouse  of  the  merchant  Nagadatta,  with  baleful  results  that  extend 
thru  several  rebirths ;  see  the  episode  in  the  story  of  Sanatkumara, 
Pargvanatha  6.  1057  ff.;  Kathakoga,  p.  32  ff.;  Jacobi,  Ausgewahlte 
Erzahlungen  in  Maharastrl,  p.  24,  11.  14  ff .^  See  also  Hitopadega 
1.  8;  Kathas.  32.  147  ff.;  34.  10  ff.;  Jatakas  120,  194,  314,  443; 
Dhammapada  Commentary  5.  1;  Kathakoga,  pp.  13  ff.  (cf.  p.  235)  ; 
Nirmala  Cravaka,  reported  by  Hertel,  Das  Pancatantra,  pp.  231  ff. ; 
Benfey,  Kleinere  Schriften,  vol.  ii,  p.  101. 


» A  variant  of  this  story,  briefly  treated,  in  the  Catrumjaya  Mahatmyam, 
sarga  1;  see  Indian  Antiquary  xxx.  241;  cf.  p.  292. 


APPENDIX  I. 


PEOVERBS  AND  PROVERBIAL  EXPRESSIONS. 

The  Pargvanatha  Carita  is  at  the  bottom,  and  in  the  main,  a 
Jaina  dharma  and  niti  text  (religion  and  morals),  therefore, 
abounds  in  proverbial  stanzas  and  expressions.  Quite  a  large  num- 
ber of  them  coincide  with  those  incorporated  in  Bohtlingk's  well- 
known  collection,  Indische  Spriiche.  But  others,  not  less  entitled 
to  figure  as  didactic  apophthegms,  do  not  occur  in  Bohtlingk's  lists. 
Indeed,  Jaina  texts  contain  so  large  a  number  of  new  niti-stanzas, 
as  to  call  for  a  renewed  endeavor  to  assemble  this  class  of  compo- 
sitions in  one  place.  The  Pargvanatha  contains  presumably  more 
than  a  thousand  such  stanzas,  of  which  the  following  account  aims 
to  point  out  some  of  the  more  interesting. 

Niti  consists  not  only  of  solid  stanzas  devoted  to  didactic  or  pro- 
verbial themes,  but  also  to  incidental  statements  woven  into  other 
discourse.  These  have  not  been  collected  at  all,  tho  they  are  not 
less  interesting  than  the  set  stanzas.  Kathasaritsagara  stops  several 
hundred  times  to  spice  its  narrative  with  wise  saws  and  reflections 
which  amount  to  proverbs.  Proportionally  the  prose  Kathakoga 
and  Prabandhacintamani  are  even  more  lavish  with  such  sayings, 
which  are  just  as  much  proverbs  as,  e.  g.,  Manwaring's  Mahratti 
Proverbs.  They  are  a  constant  element  in  Jain  narrative,  both 
Sanskrit  and  Prakrit.  A  collection  of  such  sayings,  arranged 
thematically,  would  be  a  valuable  contribution  to  niti-literature. 
For  they  also  will  be  found  repeating  themselves,  as  does,  e.  g.  the 
proverb,  '  Two  swords  do  not  go  into  one  scabbard,'  in  Jacobi's 
Maharastri  Tales,  p.  58, 1.  31,  which  recurs  in  Samarad.  3.  24. 

In  the  following  I  point  out,  first,  a  considerable  number  of  niti 
stanzas  which  figure  in  Bohtlingk's  corpus.^  Next,  by  selection, 
some  stanzas  out  of  many,  which  will  ultimately  figure  in  the 
larger  corpus  of  the  future,  especially  after  most  of  the  Jaina  Cari- 
tras  shall  have  been  edited  and  extracted  for  this  purpose.    Finally, 

*  Similarly  the  Prabandhacintamani  contains  22  stanzas  which  recur  in 
Bohtlingk's  collection.  They  are  indicated  in  the  footnotes  to  Tawney's 
Translation. 

208 


Proverbs  and  proverbial  expressions  209 

there  is   a  list  of  incidental   proverbial  passages   which   do   not 
embrace  an  entire  stanza. 

1.     Proverbs  quoted  in  Bohtlingk's  Indische  Spriiche. 

1.  102  =  Bo.  6921. 

sarvatha  sarvakaryesu  madhyasthyaiii  gasyate  nrnam, 

dantapatah  kathaiii  na  syad  atikarpurabhaksanat. 
Bohtlingk's  mss,  read  pagyate  which  he  corrects  to  drgyate.  Our 
gasyate  is  the  true  reading.  He  translates :  'Allerdings  tritt  bei 
dem  menschen  eine  gleichgiltigkeit  gegen  alle  sachen  zu  tage :  wie 
sollten  einem  vom  iibermassigen  genuss  vom  kamfer  nicht  die  zahne 
ausf alien  ?  '  In  this  rendering  the  second  ardharca  is  a  non  sequi- 
tur.  Is  not  Bohtlingk  mistaken  ?  I  would  render :  '  Ever  in  all 
concerns  moderation  is  recommended  for  men :  how  can  excessive 
consumption  of  camfor  fail  to  result  in  the  loss  of  teeth  ? '  In  this 
sense  alone  the  second  half  hinges  properly  upon  the  first  half.  For 
the  second  half  cf,  Pargva  1.  15.  3,  garkaram  agnatam  dantavya- 
thayai  kirii  na  karkarah.  See  Pancadandachattraprabandha,  pp. 
45,  80. 

1.  103  =  Bo,  2504;  Kathakoga,  p.  161 

tarudaho  'tigitena  durbhiksam  ativarsanat, 

atityagad  anaucityam  atih  kutrapi  nesyate. 
Bohtlingk  has  ati  for  our  atih :  the  latter  seems  rationalized.  Boht- 
lingk's emendation  of  neksyate  (so  also  the  mss.  of  Kathakoga)  is 
supported  by  our  text.    Yet  nesyate  may  be  lectio  facilior. 
1.  105  =  Bo.  3708. 

nityaih  krtavyayah  svairam  merur  apy  apaciyate, 

tejaslva  gate  vitte  naro  'ngarasamo  bhavet. 
Bohtlingk's  Mss.  read  in  a:  krtavyayasvairam,  which  he  corrects 
to  krtavyayasvarno.  Our  reading  is  the  best:  'Even  (mount) 
Meru  grows  less  because  he  ever  freely  wastes.'  Bohtlingk  emends 
in  b  aparlyate  to  apaciyate,  thus  brilliantly  anticipating  our  text. 
Pargva  continues  with  two  stanzas  (106-107)  which  deal  well  with 
the  different  attitude  of  the  world  towards  rich  and  poor;  they 
seem  to  echo  Carudatta's  stanzas  on  this  theme  in  the  opening  of 
Mrcchakatika. 

1.  118  =  Bo.  1576;  Kathakoga,  p.  162,  top 
1.  123  =  Bo.  6676;  Kathakoga,  p.  162,  top 
14 


210  Life  and  Stories  of  Pdrgvanatha 

1.  179  =  Bo.  6150 
Our  text  reads  papakarma  for  papam  karma.    Bohtlingk  notes  the 
reading  papakarmam. 

1.  181  =  Bo.  3753 

1.  379  =  Bo.  7458 

1.  688  =  Bo.  2589 

trnani  bhumir  udakarii  vak  caturthi  ca  sunrta, 
satam  etani  gehesu  nocchidyante   (text,  no  chidyante)   kada 
cana. 
Tliis  form  of  the  second  ardharca  is  quoted  by  Bohtlingk ;  his  ver- 
sion in  the  text  is,  etany  api  satam  gehe  nocchidyante  kada  ca  na. 

2.  211 :  the  opposite  Bo.  1726 

kiiii  karoti  kusamsargo  nijadharmadrdhatmanah, 
sarpagirsositah  kim  na  harate  'hivisam  manih 
'  What  effect  hath  evil  association  upon  him  whose  soul  is  firm  in 
its  own  righteousness  ?    Why  does  not  the  jewel  that  dwells  in  the 
head  of  the  serpent  absorb  the  poison  of  the  serpent?     Bohtlingk's 
stanza : 

kim  karisyati  sariisargah  svabhavo  duratikramah, 
pagyamraphalasaihsargi  kasayo  madhurah  krtah 
'  What  effect  has  association  with  others,  since  one  cannot  escape 
one's  own  nature  ?    Consider  how  can  acrid  taste  be  rendered  sweet 
by  contact  with  the  mango  ? ' 

2.  710  (cf.  Pargva  2.  794)  :  Bo.  5181  (cf.  Bo.  2487,  3519) 

2.  792-3 :  cf.  Bo.  4226 

3.  220:  cf.  Bo.  7518 

3.  367:  Bo.  2757 

danarii  bhogas  tatha  nagah  syad  dravyasya  gatitrayam, 
yo  na  datte  bhunkte  ca  trtlyasya  gatir  bhavet 
Bohtlingk's  version  in  the  text  (cf.  bibliografy  of  the  stanza  in  his 

note)  : 

danam  bhogo  nagas  tisro  gatayo  bhavanti  vittasya, 
yo  na  dadati  na  bhunkte  tasya  trtiya  gatir  bhavati. 

3.  415:  Bo.  1831 
3.  416:  Bo.  5389. 
3.  422 :  cf.  Bo.  1618 

3.  442 :  Bo.  1859.    The  same  sentiment  from  an  opposite  point 
of  view,  Bo.  691 


Proverbs  and  proverbial  expressions  211 

3.  452  :  Bo.  4933 ;  cf .  5290,  5643 
3.  511:  Bo.  4186 
3.  569 :  cf.  Bo.  6147-9 
Our  text's  pada  d  reads  ratnasamjnabhidhlyate  for  Bohtlingk's  rat- 
nasariikhya  vidhiyate. 
3.  1042:  Bo.  2922 
Our  text  seems  corrupt  (cf.  Bohtlingk's  note)  : 

bhvisito  'pi  cared  dharmam  yatra  tatragrame  ratah, 
samah  sarvesu  bhutesu  na  lingaiii  tatra  karanam 

6.  417:  Bo.  97  (cf.  4912) 

Our  text  reads  bhavet  instead  of  dahet,  at  the  end  of  the  stanza. 

7.  301:  Bo.  6826 

Our  text  has  pada  c  in  better  form  than  Bohtlingk's  emended  form : 
karye  nyayye  'pi  na  sveccha,  *  no  free  will  even  in  duty  to  be  per- 
formed,' for  Bohtlingk's,  balyakale  'pi  na  sveccha,  *  no  free  will 
even  in  childhood.'  His  text  intends  naryye  kale,  but  even  that  is 
inferior  to  Pargva. 

8.  10:  Bo.  7209 

Our  text  has  an  expurgated  version : 

stri  nadlvat  svabhavena  capala  nicagamini, 

udvrtta  ca  jadatmasau  paksadvayavinagini. 
'  Woman,  like  a  river,  is  by  nature  fickle  and  downward  inclined ; 
when  she  breaks  her  bounds,  she  foolishly  destroys  both  sides  '  (her 
own  and  her  husband's,  with  allusion  to  the  banks  of  a  river).  The 
Jain  writer  dodges  the  touch  of  obscenity  contained  in  the  Subha- 
sitarnava.    A  stanza  of  similar  import,  Bo.  7561. 

8.  118:  Bo.  2793 

8.  315  (phrase,  yati  vangah  samunnatim)  :  Bo.  6681. 

2.    Stanzas  which  either  are  proverbs,  or  are,  more  or  less,  like 

proverbs. 

The  Pargvanatha  Caritra  contains  so  large  a  number  of  didactic 
stanzas,  as  to  approximate  the  text  to  a  nitigastra.  In  a  sense  they 
are  all  of  them  proverbial.  But  there  is,  after  all,  a  difference 
between  purely  religious  stanzas  and  proverbial  stanzas.  It  is  the 
difference  between  dharma  on  the  one  hand,  and  niti  or  artha  or 
kautilya  on  the  other  hand.  In  the  following  are  quoted  or  cited 
a  number  of  such  stanzas,  out  of  the  great  mass,  as  reflect  or 


212  Life  and  Stories  of  Pdrgvandtha 

approach  most  closely  to  the  popular  proverb,  in  distinction  from 
the  religious  stanza.    These  are  wanting  in  Bohtlingk's  collection, 
but  they  are  not  distinguishable  in  tenor  from  those  that  are  there : 
1.  48 :  aghatam  api  kalyanam  sughatad  api  kutatah, 

yatha  pragasyate  tadvad  mugdho  'pi  sukrti  narah. 
'As  gold  even  unbeaten  is  esteemed  more  than  the  well-constructed 
counterfeit,  thus  the  pious  man,  even  tho  he  be  foolish.' 
1.  51 :  chinnamulo  yatha  vrkso  gatagirso  yatha  bhatah, 
dharmahino  dhanl  tadvat  kiyatkalaih  lalisyati. 
'As  a  tree  whose  root  is  cut,  as  a  soldier  whose  head  is  gone,  thus  is 
the  rich  man  devoid  of  virtue.    How  long  will  he  disport  himself?  ' 
1. 108 :  viguddho  'pi  gunavrato  na  vina  laksmim  gobhate, 
unmilati  yatha  citram  na  vina  krsnatulikam. 
'  The  excellent  devotee  of  virtue  (with  punning  allusion  to  the  bow 
in  the  words  viguddho  and  guna)  does  not  prosper  without  fortune. 
A  painting  does  not  unfold  itself  without  the  painter's  black  brush.' 
1. 119-131,  all  dana  proverbs  (1.  123  =  Bo.  6676)  :  see  Bo.  under 
dana. 

1. 180-183  (1.  181  =  Bo.  3754) 

1. 184 :  svadusvadanabhijnag  ced  draksasu  karabho  mukham, 
vakrikuryat  tatas  tasarii  madhuryarii  kvapi  kirn  gatam. 
'  If  the  young  elefant  crooks   (withdraws)  his  mouth,  because  he 
does  not  know  the  taste  of  sweet  in  grapes,  is  their  sweetness  there- 
fore gone  somewhere  ? ' 

1.  288 :  vyanjayanty  agham  anyesaih  khala  galanavastravat, 
adhah  ksipanti  santas  tu  mahahradavad  ambhasam. 
'  Eogues   disclose  the  faults  of  others  like   a   drip-cloth    (shows 
water) ;  but  good  men  strike  down  (hide)  them  as  a  great  lake  (the 
impurity)  of  its  waters.'    Cf.  also  1.  287 

1.  300-304:  descriptions  of  evil-minded  persons.     So  also  1.  330. 
1.  351 :  rjuta  dhanvagunayor  astu  vastusvarupatah, 

karyasiddhau  pragasyate  vakrataiva  tayoh  punah. 
'  Granting  that  bow  and  string  are  straight  by  nature  of  the  object, 
yet  it  is  desirable  that  they  should  bend,  in  order  to  accomplish 
their  purpose.' 

1.376:  gurutvam  ca  laghutvarii(ca)  gribhavabhavato  Jadah, 
vadanti  tat  punar  daksah  sadvivekavivekatah. 
'  Importance  and  insignificance,  fools  say,  depend  upon  the  presence 


Proverbs  and  proverbial  expressions  213 

or  absence  of  fortune ;  clever  folk  say,  upon  the  presence  or  absence 
of  keen  discernment.' 

1.  377:  nirvivekanaram  narl  prayo  'nyapi  na  kanksati, 
kiiii  punah  grir  iyaih  devi  purusottamavallabha. 
'As  a  rule  even  another  woman  does  not  hanker  after  a  man  want- 
ing in  discernment.     How  much  less  Fortune  (Qri),  the  goddess, 
beloved  of  noblest  men  ! ' 

1.  398-403 :  stanzas  inculcating  support  of  parents  by  children, 
especially  400 : 

matrpitror  abharakah  kriyam  uddigya  yacakah, 
mrtagayyapratigrahi  na  bhuyah  puruso  bhavet. 

*  He  that  does  not  support  his  parents ;  the  beggar  that  prescribes 
what  is  to  be  done  (beggars  must  not  be  choosers)  ;  he  that  accepts 
the  bed  of  a  dead  person,  he  is  no  longer  a  human  being.' 

1.412-13:  two  stanzas  extoling  helpfulness  (upakara). 

1.  421;  3.  124;  6.  363;  7.  121 :  all  four  deal  with  the  aspirations 
of  men  of  different  characters  (nicah,  madhyamah,  uttamah). 

1.  506 :  '  spare  the  rod,  and  spoil  the  child.' 

1.  537-8:  two  stanzas  describing  ideal  king. 

1.  679 :  pradlpa-sarsapau  glaghyau  laghu  api  gunojjvalau, 
mahantav  api  na  gresthau  pradipana-bibhitakau. 
The  commentary  pradipana  =  visavigesah.     Cf .  Bo.  334.     Here  is 
a  trick :  the  small  fruits   (and  small  words)   are  better  than  the 
large  fruits  (and  large  words)  ;  pradipa  seems  to  be  some  small 
grain. 

1.  763  :  kirn  jatikusume  vahnih  ksipyate  kirii  mahakarl, 

mrnale  badhyate  kiih  va  rambha  krakacam  arhati. 

*  Does  one  throw  fire  on  a  jessamine  blossom  ?  Does  one  fasten  a 
big  elefant  to  a  lotus  fibre?  Or  is  Eambha  (the  heavenly  nymph) 
fit  for  the  saw '(  ?),  or  'fit  for  the  krakaca  hell '?  Cf.  krakacayate 
'  tear  like  a  saw,'  3.  620 ;  see  p.  231. 

2. 177:  krtas  tarunyacaitrena  ye  sphurannavapallavah, 
gatatpatradrumayante  jarasa  phalgunena  te. 

*  The  bursting  young  shoots  which  are  produced  in  the  spring 
month  (caitra)  of  youth  become  trees  with  falling  leaves  in  the 
autumn  month  (phalguna)  of  old  age.'  The  stanza  is  one  of  four, 
illustrating  excellently  the  impermanence  of  life.  For  gatatpatra- 
drumayante  see  p.  231. 


214  Life  and  Stories  of  Pdrgvandtha 

2.  239  :  mohandhanam  sukhayante  visaya  duhkhada  api, 
loham  dhatturitanaih  hi  katharii  na  kanakayate. 

'  The  senses  of  them  that  are  blind  with  folly  are  pleasurable,  the 
they  really  give  pain.  For  how  does  not  the  copper  color  of  them 
that  are  poisoned  by  dhattura  appear  golden  ? ' 

2.  367 :  raso  lavanatulyo  na  na  vijnanasamah  suhrt, 

dharmatulyo  nidhir  nasti  na  krodhasadrgo  ripuh. 
*  There  is  no  taste  like  salt ;  no  friend  like  knowledge ;  no  treasure 
like  virtue;  no  enemy  like  anger.' 

2.  513  :  mattadviradasariikage  yauvane  'narthakarini, 

purusasyadhirudhasya  na  gastrad  anyad  ankugam 
'  The  man  who  is  mounted   (in  authority)  over  worthless  youth, 
that   is   like  a   mad   elefant,   has   no   elefant's   hook   other   than 
instruction.' 

2.  540 :  taj  jalam  yat  trsarii  chindyat  tad  annaih  yat  ksudha- 
paham, 
bandhur  yo  dhirayaty  artam  sa  putro  yatra  nirvrtih. 
'  Water  is  what  quenches  thirst ;  food  is  what  drives  off  hunger ; 
a  relative  is  he  who  comforts  the  afflicted;  a  son  is  he  with  whom 
there  is  happiness.' 

2.  596 :  uccarudhair  uarair  atma  raksaniyo  'tiyatnatah, 
durarohaparibhrangavinipatah  suduhsahah 
'  The  soul  of  men  of  high  station  must  be  guarded  with  exceeding 
care.    Hard  to  bear  is  a  fall  when  one  tumbles  from  a  high  place.' 
2.  600 :  Jalam  galanavastrena  vivekena  gunavrajah, 

saddanena  grharambho  vacah  satyena  gudhyati. 
'  Water  becomes  pure  by  a  drip-cloth ;  the  multitude  of  virtues  by 
discernment;  the  householders  state  by  kind  gifts;  speech  by  truth.' 
2.  648  :  mastakasthayinarii  mrtyuih  yadi  pagyed  ayam  janah, 
aharo  'pi  na  rocate  kim  utakrtyakarita. 
'  That  person,  at  whose  head  stands  death,  does  not  take  pleasure 
even  in  food;  how  much  less  in  the  performance  of  crime.' 
2.  757 :  kim  krtaih  vidhina  yavat  gilam  akhanditam, 

gatarii  tat  tu  yada  kalarii  sariipady  api  vipattayah 
'  What  has  been  accomplished  by  (evil)  destiny,  as  long  as  virtue 
is  unimpaired?    But  when  that  (virtue)  has  perished,  there  is  fail- 
ure even  in  success.' 


Proverbs  and  proverbial  expressions  215 

2.  792  repeats  almost  verbatim  Samaradityasariiksepa  6.  118.    See 
the  author  in  Proc.  Amer.  Philos.  Soc.  Ivi.  33,  note  74. 

2.  833 :  varaih  karagrhe  ksipto  varam  degantarabhrami, 

varam  narakasamcari  na  dvibharyah  punah  puman. 
*  Better  for  a  man  to  be  thrown  into  prison,  better  to  wander  in 
strange  lands,  better  to  dwell  in  hell,  then  to  have  two  wives.' 

3.  143 :  kalakalapasarhpanna  upakartuh  paranmukhah, 

na  bhavanti  mahatmanah  sarasah  gikhino  yatha. 
'  Noble  men,  after  they  have  been  enriched  by  a  pack  of  accomplish- 
ments, do  not  turn  their  faces  from  their  benefactor,  like  peacocks 
from  the  pool  (from  which  they  have  drunk).'  The  point  of  the 
passage  is  the  pun  upon  kalapa,  which  means  both,  '  bundle,'  and, 
'  peacock's  tail '  (noble  men  do  not  turn  their  backs  upon  their 
benefactors). 

3.  229-233 :  see  the  author  in  Proc.  Amer.  Philos.  Soc,  vol.  Ivi, 
p.  35. 

3.  265  :  sati  patyuh  prabhoh  pattir  guroh  gisyah  pituh  sutah, 
adege  samgayarii  kurvan  khandayaty  atmano  vratam. 
'A  good  wife,  that  doubts  the  command  of  her  spouse;  a  soldier, 
that  of  his  king;  a  pupil,  that  of  his  teacher;  a  son,  that  of  his 
father,  break  their  vows.' 

3.  422,  423 :  two  good  stanzas,  with  familiar  comparisons,  on 
keeping  good  or  evil  company. 

3.  493  :  balye  'pi  madhurah  ke  'pi  draksavat  ke  'pi  cutavat, 
vipakena  kadapindravaruniphalavat  pare. 

What  kind  of  plant  or  tree  is  indravaruni?     Not  in  Lexs. 
3.  557  ff. :  praise  of  sattva,  '  noble  courage.' 
3.  785 :  varam  mrtyur  varam  bhiksa  varam  sevapi  vairinam, 
daivad  vipadi  jatayam  svajanabhigamo  na  tu. 
'  Better  death,  beggary,  service  with  enemies,  when  destiny  has 
brought  misfortune,  than  appeal  to  one's  relatives.' 
3.  1104:  upeksya  lostakseptararii  lostaih  dagati  mandalah, 
sinhas  tu  garam  apeksya  garakseptaram  iksate. 
'A  dog  waits  upon  him  that  throws  a  clod,  and  bites  the  clod  (re- 
trieves), but  a  lion  disregards  the  arrow,  and  gazes  at  him  that 
discharges  the  arrow.'     Here  mandalah  =  gva,  hitherto  quoted  only 
by  Lexicografers.    Cf.  Bo.  2087,  2184,  4979,  7322. 


216  Life  and  Stories  of  Pdrgvandtha 

4.  95 :  gunaih  sthanacyutasyapi  jayate  mahima  mahan, 

api  bhrastam  taroh  pusparii  na  kaih  girasi  dharyate. 
'  Great  glory  arises  thru  virtue  for  a  man,  even  if  he  has  fallen 
from  his  station.    The  blossom  even  that  has  fallen  from  the  tree, 
by  whom  is  it  not  worn  on  the  head  ?  ' 

4. 156 :  ikso  rasam  yathadaya  kurcakas  tyajyate  janaih, 
dharmasaram  tathadaya  deham  tyajati  panditah 
'  Just  as  people  take  the  juice  of  the  sugar-cane,  and  leave  the  stalk, 
so  does  a  wise  man  take  the  essence  of  virtue,  and  disregard  his 
body.' 

5.  182 :  svayam  achidya  grhnano  mrgendro  vigruto  harih, 

anyadattaiii  tu  gaur  ichan  varakah  pagur  ucyate. 
'  Because  he  himself  tears  and  snatches  (his  food),  the  lion  is  cele- 
brated as  king  of  animals.    But  the  cow,  which  desires  what  is  given 
by  others,  is  called  a  wretched  beast.' 

6.  67 :  labhate  'Ipam  dhanam  sthulagravoddhare  'pi  karmakrt, 

tad  bahu  (read,  tadbahu)  svalpabharenapy  arjayed  rat- 
nakovidah. 
'A  laborer  gets  small  riches,  even  if  he  lifts  heavy  stones ;  a  connois- 
seur of  jewels,  even  if  he  carries  the  smallest  weight,  may  profit 
much  from  it.' 

6.  181 :  kastham  angarataih  yati  bhasmatam  gomayadikam, 

vahnau  kirnam  suvarnam  tu  suvarnotkarsatam  vrajet. 
'  Wood  becomes  coal ;  dung  and  the  like,  ashes ;  but  gold  cast  into 
fire  attains  to  the  highest  quality  of  gold.' 

6.  418 :  devanam  bhasate  pujaiii  karoti  vividhausadhan, 

mantrikan  ahvayaty  arto  nimittajnans  ca  prchati. 
'  He  who  is  in  trouble  worships  the  gods,  prepares  many  sorts  of 
herbs,  calls  in  magicians,  and  consults  interpreters  of  omens.' 

7.  82 :  gangaya  valukam  vardher  jalam  manaih  mahagireh, 

matimanto  vijananti  mahilaya  manas  tu  na. 

'  Wise  men  can  tell  how  much  sand  there  is  in  the  Ganga ;  how 

much  water  there  is  in  the  ocean ;  the  measure  of  a  great  mountain ; 

but  not  the  mind  of  a  woman.' 

This  stanza  in  Prakrit,  in  the  story  of  Agadadatta,  stanza  322 

(Jacobi,  Ausgewahlte  Erzahlungen,  p.  86)  : 

gangae  valuyaih  say  are  jalam  himavao  ya  parimanam, 
jananti  buddhimanta  mahilahiyayaiii  ua-yananti. 


Proverbs  and  proverbial  expressions  217 

7.  97:  adityaya  tamah  srstam  meghaya  grismagosanam, 
margagramas  tu  vrksaya  duhkhinas  tupakarine. 
^Against  darkness  the  sun  has  been  created;  against  the  drouth 
of  summer,  the  cloud ;  against  the  fatigue  of  the  traveler,  the  tree ; 
and  against  sufferers,  the  benefactor.' 

7.  312 :  nari  svayaihprabha  patyuh  prasadat  syan  naro  na  tu, 

ratrir  indum  vinapi  syad  divaso  na  raviih  vina. 
'A  woman  must  shine  by  the  favor  of  her  lord,  but  not  the  man 
(by  the  favor  of  a  woman).    Night  can  be  without  moon,  but  not 
day  without  sun.' 

8.  18 :  daivo  'pi  gankate  tebhyah  krtva  vighnang  ca  khidyate, 

vighnair  askhalitotsahah  prarabdham  na  tyajanti  ye. 
'  Even  fate  fears  and  weakens,  after  having  created  difficulties  for 
those  who  endure  difficulties  unfalteringly,  and  do  not  abandon 
what  they  have  undertaken.' 

8.  247 :  caurag  caurarpako  mantri  bhedajnah  kanakakrayi, 

annadah  sthanadag  caiva  caurah  saptavidhah  smrtah 
'A  (straight-out)  thief;  a  betrayer  of  thieves;  a  minister;  one  who 
knows  how  to  instigate  strife;  a  purchaser  of  stolen  goods;  one 
who  feeds  a  thief;  and  one  who  gives  him  shelter,  are  reputed  the 
seven-fold  kinds  of  thief.'  Neither  arpaka,  nor  arpaka  is  quotable ; 
its  translation  is  in  the  air.  Kanakakrayi,  literally  '  blind-buyer  ' ; 
cf.  Gautama  12.  50.  The  last  two  kinds  of  thieves  are  reprobated 
in  Manu  9.  278 ;  Yajnavalkya  2.  276.  The  stanza  probably  comes 
from  a  Smarta  text. 

3.    Some  proverbial  expressions. 

1.  75 :  jalaih  pusto  'pi  kim  vardheh  sukhaya  vadavanalah,  '  Does 
the  submarine  fire,  even  tho  tempered  by  the  waters  of  the  ocean, 
give  pleasure  ? ' 

1.  135 :  usnlkrtam  api  sviyam  gaityam  yati  .  .  .  pay  ah,  '  Water, 
tho  heated,  returns  to  its  own  cool  temperature.' 

1.  153 :  garkaram  agnatam  dantavyathayai  kirii  na  karkarah, 
'  Does  not  a  stone  ruin  the  teeth  of  them  that  eat  pebbles  ?  '  Cf . 
p.  209. 

1. 167 :  atinindyo  hi  papasya  karakad  upadegakah,  '  He  who 
teaches  sin  is  more  reprehensible  than  he  who  practices  it.' 

1.320:  nicasamgaprasangena   mrtyur   eva   na   samgayah,   'The 


218  Life  and  Stories  of  Pdrgvandtha 

habit  of  associating  with  the  low  surely  brings  death.'  Cf.  Bo. 
3795. 

1.  323 :  gankhah  .  .  .  dhavalo  bahir  atyantam  antas  tu  kuti- 
lasthitih,  'A  conch-shell  is  exceedingly  white  outside,  but  inside  its 
condition  is  crooked  (cunning,  plausible  rascal). 

1.  326 :  karpiirasya  katham  na  syad  angarena  samarii  ratih,  '  How 
can  there  be  wanting  affinity  between  camf or  and  coals  ?  '  Cf .  Bo. 
7291 :  karpurah  pavakasprstah  saurabham  labhatetaram,  '  Camf  or 
touched  by  fire  becomes  much  more  fragrant.' 

1.  561 :  aphalo  'pi  tarus  tapaih  harate  margayayinam,  'A  tree, 
even  tho  it  bears  no  fruit,  shields  wanderers  from  heat.' 

2. 22 :  sampurno  'pi  ghatah  kiipe  gunachedat  pataty  adhah, 
'  Even  a  full  bucket  falls  into  the  well,  when  the  rope  breaks.'  (In 
relation  to  guna  in  the  hackneyed  double  sense  of  '  rope,'  or 
'virtue'). 

2.  481 :  anyatha  cintitaiii  karyarii  karmana  kriyate  'nyatha, 
'  The  scheme  planned  one  way  is  executed  in  another  by  karma.' 

2.  781 :  pataharii  vadayed  daivo  yatha  nrtyet  tatha  krtl,  '  Fate 
sounds  the  drum;  the  performer  (man)  dances  to  its  tune.' 

2.  848  (p.  136,  last  line)  :  satyam  abhanakam  jatam  yato  raksas 
tato  bhayam,  '  There  is  a  good  proverb :  '  From  the  quarter  from 
which  protection  is  expected  comes  danger.'  This  is  indeed  a  famil- 
iar proverb,  imbedded  in  proper  surroundings  in  the  Kathakoga : 
amrte  visam  utpannam  siiryad  andhakaram  candramasah  anga- 
ravrstih  yato  raksas  tato  bhayam.  .  .  .  See  Tawney's  Translation 
of  Kathakoga,  p.  14,  lines  12-16,  and  the  note  on  that  passage,  p. 
235.  For  amrte  visam  utpannam,  see,  in  turn  Pargva  3.  220,  visam 
apy  amrtayate  .  .  .  anukule  vidhau  nrnam,  and  Parcva  2.  792, 
pratikule  vidhau  kiiiiva  sudhapi  hi  visayate. 

3.  146 :  svachatvena  gabhiro  'pi  dargayaty  udadhir  manin :  '  The 
ocean,  tho  deep,  because  it  is  clear,  displays  the  jewels  (at  its 
bottom).' 

3.  425 :  agvah  krgo  'pi  Qobhayai  pusto  napi  punah  kharah,  '  The 
lean  horse,  not  the  fat  ass,  is  graceful.' 

7.  447 :  kubjah  karoti  kini  drstva  taruccagikhare  phalam,  '  What 
can  the  dwarf  do  when  he  sees  a  fruit  on  the  high  crown  of  a  tree  ?  ' 

7.  659  :    trtiyoddayane  .  .  .  mayuro  'pi  hi  grhyate,  '  At  the  third 


Proverbs  and  proverbial  expressions  219 

flying-up  the  peacock  is  sure  to  be  caught.'     {'  If  at  first  you  don't 
succeed,  try,  try  again'). 

7.  754 :  vrkso  'py  apakve  pidyeta  chidyamane  phale  dhruvam, 
'Even  a  tree,  when  a  fruit  is  cut  from  it,  surely  suffers  in  its 
unripe  part.' 

8.  55 :  nicair  uccaig  ca  punsam  hi  cakranemi  kramad  daga,  '  Up 
and  down  misfortune  (and  good  fortune)  come  to  men  like  the 
movement  of  the  felly  of  a  wheel.'  (Caprice  of  quickly  changing 
fortune). 

2. 160 :  dugdhe  garkarapatah,  *  Sugar  dropped  in  milk ' ;  6. 
1349;  garkaradugdhasariiyogah,  'Union  of  sugar  and  milk.'  (Ex- 
cessive good  fortune).  The  opposite  of  this,  7.  448:  ksaraksepah 
ksate  krtah,  '  Throwing  acid  on  a  wound.' 

7.  518 :  mahavrksa  vigesena  grismakale  hi  gadvalah,  '  Great  trees 
are  especially  verdant  in  summer  time.'  (Help  by  the  great  when 
one  is  in  direst  need). 


APPENDIX  II. 


THE  LANGUAGE  OF  THE  PARgVANATHA. 
1.     Prakrit  influence. 

Jaina  Sanskrit  texts,  presumably,  never  quite  escape  Prakrit 
influences.  This  has  been  observed,  e.  g.,  by  Jacobi,  Parigista- 
parvan,  Preface  to  his  Edition,  p.  9 ;  by  Tawney,  in  his  Translation 
of  KathakoQa,  pp.  xxii  ff. ;  and  by  Weber,  in  his  Edition  and  Trans- 
lation of  Pancadandachattraprabandha,  p.  5.  The  Pargvanatha, 
tho  written  in  the  main  in  excellent  Sanskrit,  has  a  number  of  Pra- 
krit back-formations  into  Sanskrit  which  it  employs  with  surprising 
regularity.  Chief  of  these  is  the  '  root '  vidhyai  in  the  sense  of  '  go 
out,'  '  be  quenched  '  =  Pali-Prakrit  vijjhai,  from  Skt.  vi-ksai, 
'  burn  out.'    Thus  3.  893  : 

ity  uktva  pagyatam  eva  tesaih  gatabhayah  gukah, 
jhampam  adac  ca  vidhyato  'gnig  casthad  aksatah  gukah, 

'  So  saying,  the  parrot,  without  fear,  in  the  very  sight  of  them,  took 
a  jump  (into  the  fire)  :  the  fire  was  quenched,  and  the  parrot  stood 
unscathed.'  Similarly  the  past  participle  in  6.  854,  iti  vakyamrtais 
tasya  vidhyatah  krodhapavakah,  '  thus  the  fire  of  his  anger  was 
quenched  by  the  nectar  of  her  words';  and  6.  1322,  vidhyatam  iva 
pavakam,  '  like  an  extinguished  fire.'  More  figuratively,  in  6.  609, 
vidhyatadhih,  '  one  whose  courage  has  gone  out,'  and,  yet  more  sec- 
ondarily, 3,  361,  hitadegasudhavidliyatamanasah,  '  whose  mind  has 
become  calm  (quenched)  by  the  nectar  of  wise  instruction.' 

The  primary  present  active  of  the  verb  is  vidhyayati,  in  3.  297, 
davo  'pi  ghananlrena  vidhyayati,  '  even  a  forest  fire  is  quenched  by 
heavy  showers.'  The  causative  in  the  sense  of  '  put  out,'  '  extin- 
guish,' occurs  several  times:  1.  489,  taparii  pitur  vidhyapayan, 
'  quenching  the  wrath  of  his  father  ' ;  8.  385,  citam  vyadhyapayan  ^ 
kslrambhobhir  meghakumarakah,  '  Cloud-youths  quenched  (Parg- 
va's)  funeral  pyre  with  fluid  from  the  milk  (ocean)  ';  and  8.  243, 

^  Here  the  composite  character  of  '  root '  vi-dhyai  comes  to  light,  as  the 
augment  follows  the  preposition. 

220 


The  language  of  the  Pdrgvandtha  221 

na  megho  vidyutarii  vidhyapayati  (misprinted,  vidhyayapati),  'the 
cloud  does  not  quench  the  lightning.' 

Outside  the  Pargvanatha  this  verb  is  not  rare/  but  nowhere  else 
is  it  employed  as  familiarly  as  here.  Pargvanatha  knows  genuine 
Sanskrit  expressions  for  the  same  idea,  as  shows  2.  811,  nirvapita- 
sarhtapa,  '  whose  sorrow  has  been  extinguished/  But  he  has  fallen 
into  the  diction  of  Jaina  Prakrit  literary  speech;  e.  g.,  Bambha- 
datta,  in  Jacobi,  Ausgewahlte  Erzahlungen  in  Maharastri,  p.  3,  1. 
26,  vij jhavio  kohaggi,  '  the  fire  of  his  anger  was  quenched ' ;  cf .,  in 
Pali,  Milindapahho,  p.  46,  1.  5,  aggim  avijjhapetva,  '  not  having 
put  out  the  fire.'  See  Pischel,  Grammatik  der  Prakrit-Sprachen, 
§  326 ;  Anderson,  Pali  Glossary,  p.  105.  The  whole  business  would 
come  as  a  shock  to  a  Pandit  in  Benares. 

The  root  ut-tar  in  the  sense  of  '  descend '  is  a  doublet  of  ava-tar, 
chosen  doubtless  with  a  view  to  metrical  convenience.  Tho  ut-tar, 
'descend'  occurs  also  in  Vetalapancavihgati  (see  Pet.  Lex.)  it  is 
hardly  doubtful  that  it  is  a  Sanskrit  back-formation  from  Prakrit, 
where  oyara'i  and  uttarai  are  interchangeable ;  see  Jacobi,  Preface  to 
Parigistaparvan,  p.  9.  Thus  Pargva  has,  2. 132,  uttirya  vahat ;  2. 269, 
uttirya  bhujat ;  7.  236,  uttirya  gajat ;  7.  639,  agvad  uttirya ;  3.  899, 
udatarayat  rasabhat;  3.  896,  samuttarya  rasabhat;  2.  76,  svan- 
gad  uttarya;  2.  449,  gikyakad  annam  uttarya;  2.  802,  sutam  ut- 
tarya  (skandhat).  But  8.  294,  agokad  avatlrya;  2.  320;  3.  935, 
vyomno  'vatirya,  or,  'vatatara;  2.  432,  avatlrya  vimanatah;  7. 
243,  avatirnau  bhuvarii  svargat.  In  its  more  proper  sense  of  '  bring 
up,'  or,  'bring  out,'  ut-tar  seems  rare:  1.  309,  uttarya  niratah.  It 
would  seem,  however,  that  ava-tar  is  preferred  in  the  sense  of  '  de- 
scent from  heaven,  or  from  on  high,'  in  distinction  from  ut-tar 
which  means  mostly  '  dismount.'  ^ 

The  root  cat  '  fall,'  '  get  into,'  tho  not  restricted  to  Prakritizing 
texts,  yet  figures  with  notable  frequency  in  Jaina  Sanskrit.     Thus 

*  See  Hemacandra,  Anekarthasaihgraha  3.  201;  and  Johansson,  IF.  iii. 
220,  note;  Zachariae,  KZ.  xxxiii.  446.  Cf.  Wackernagel,  Altindische  Gram- 
matik, i,  p.  liii.  The  Samaradityasamksepa  has  vidhyatah  in  5.  196 ;  vidhya- 
pyeta,  passive  of  causative,  in  6.  435;  and  the  noun  derivative  from  the 
causative  vidhyapana  in  6.  434. 

'  Saramadityasariiksepa,  derived  from  the  Prakrit  Samaraiccakaha,  simi- 
larly has,  rathad  uttirya,  1.  163;  vatad  uttirya  4.  235;  uttara  turamgamat, 
4.  45;  uttirya  dvipat  7.  202;  on  the  other  hand  divac  cyutah,  avatlrnah, 
6.  9,  but  also  asanad  avatlrya,  4.  555. 


222  Life  and  Stories  of  Pdrcvandtha 

also  here:  1.  35;  2.  580,  633;  3.  506;  6.  1157,  1348;  7.  175,  322; 
8.  354.  Especially  in  connection  with  kare,  '  get  into  one's  hand,' 
e.  g.  2.  633,  cintamanir  iva  catito  bhupatih  kare,  '  like  a  wish-jewel 
the  king  got  into  his  hand,'  sc,  so  that  he  could  serve  under  him.' 
Similarly,  e.  g.,  Pancadandachattraprabandha,  p.  37,  1.  15,  '  asmat- 
kare  catati;  Eauhineya  Carita,  stanza  173,  haste  catisyati.  See  Ka- 
thakoga,  p.  xxii;  Hertel,  Das  Pancantantra,  p.  327. 

The  '  root '  vi-kurv  is  clearly  a  Sanskrit  back-formation  of  Pra- 
krit viuvvai,  viuvvae  (past  participle  viuvviya;  gerund  viuvviuna)  ; 
see  Pischel,  Grammatik  der  Prakrit-Sprachen,  §  508.  The  verb 
means  everywhere,  '  produce  by  mugic'  Thus  in  1.  601  a  thief  who 
has,  by  means  of  a  certain  rite,  gone  up  in  the  air  produces  by  magic 
a  big  rock,  vikurvya  mahatim  gilam,  wherewith  he  threatens  his 
pursuers.  Similarly  2.  352,  vikurvya  sihharupam,  'having  as- 
sumed magically  the  form  of  a  lion ';  2.  411,  suvimanaih  vikurvya, 
'  having  created  by  magic  an  excellent  car ' ;  5.  101,  caturvrsim  * 
vikurvya  tadvisanotthaih  snapayamasa  varibhih  (prabhum)  ;  6. 
1129,  vidyavikurvite  saudhye  muktva  (mam),  'having  left  me  in 
a  palace,  constructed  by  magic  science ' ;  8.  384,  vikurvya  vahnim 
vatam  ca  vahnivayukumarakah,  '  Fire  and  Wind  Kumarakas  (di- 
vine beings)  having  created  by  magic  fire  and  wind.'  Examples 
from  Prakrit  in  Leumann,  Die  Avagyaka-Erzahlungen,  p.  35,  I.  6, 
kalasunagaruvam  viuvvai,  '  he  assumed  the  form  of  a  black  dog ' ; 
in  Jacobi,  1.  c,  p.  53,  1.  8,  pasayarii  viuvviuna,  '  calling  forth  by 
magic  a  palace  ';  p.  26, 1.  21,  viuvviyaih  manipidham,  '  a  jewel-floor 
created  by  con  jury ' ;  p.  44,  1.  5,  viuvviyaih  varavimanam,  *  a  car 
created  by  magic' 

Pargvanatha  has  a  '  root '  ava  -|-  lag  in  the  sense  of  '  serve,'  or 
'  cultivate.'  Thus  7.  35,  tena  nrpam  avalagata  (gloss,  sevama- 
nena),  'by  him  who  was  serving  the  king';  7.  42,  rajno  'valaga- 
yam,  'in  the  service  of  the  king';  7.  591,  bhupasyavalagayam  'in 
the  service  of  the  king.'  Avalag  is  a  Sanskrit  back-formation  from 
Prakrit  olagga,  past  participle  in  the  sense  of  '  following,'  Jacobi, 
Ausgewahlte  Erzahlungen,  p.  66,  1.  8.  From  this  there  is  an 
infinitive  olaggium,  ib.,  p.  35, 1.  3.  Jacobi  derives  this  '  root '  olagg 
from  Skt.  anulagna  '  attached  to,'  which  is  sufficiently  doubtful 

*  Some  sort  of  a  horned  animal :    '  having  produced  by  magic  a  caturvrsT, 
he  bathed  the  Lord  in  the  water  coming  out  of  its  horns.' 


The  language  of  the  Pdrgvandtha  223 

from  the  point  of  view  of  sound.  But  there  need  be  no  question 
about  the  provenience  of  avalag  from  olag,  abstracted  from  olagga, 
or  the  like. 

The  word  visamsthula  '  lax,'  '  flaccid/  occurs  in  1.  188 ;  3.  574. 
According  to  Zachariae,  BB.  xi.  320  ff.,  it  is  a  Sanskrit  back-forma- 
tion from  Prakrit  visaihthula  =  Skt.  vigranthula ;  cf .  Wackernagel, 
Altindische  Grammatik,  i,  p.  liii.  The  word  is  late ;  its  occurrences 
are  largely  in  the  drama  and  in  Jaina  texts. 

The  instrumental  imaih  for  ebhih  is  firmly  established  in  Pra- 
kritizing  Jaina  Sanskrit  texts.  It  occurs  here  in  1.  805;  6,  767; 
7.  398.  The  same  Prakritism  in  Samaradityasariiksepa  4.  508, 
619;  6.  385;  8.  520;  I  seem  to  remember  having  seen  it  also  in 
Parigistaparvan. 

Further,  sa  as  a  latent  positive  prefix,  contrasted  with  a,  negative 
or  privative:  sa-jnana,  'knowledge,'  with  a- j nana,  'ignorance,'  6. 
377  (frequent  both  in  Pali  and  Prakrit).  Similarly,  hi  =  dhik, 
•  alas/  4.  78  (dhik,  e.  g.,  in  4.  81).^  ucchanna  for  utsanna,  8.  347, 
is  probably  a  mere  matter  of  Prakritic  writing,  as  often  in  Sanskrit 
manuscripts.  Similarly  proper  names  occasionally  show  Prakrit 
sounds:  Javana,  for  Yavana,  5.  192;  Jasaditya,  or  Jagaditya,  2. 
453,  496 ;«  Devini  (Samarad.  7.  505,  Deini),  2.  453,  for  DevinI, 
2.  488.  Duplications  like  jaya-jaya-rava,  6.  1103;  7.  115;  ha-ha- 
rava,  6.  1131;  kila-kila-rava,  6.  1100;  utkila-kila-rava,  3.  905,  are 
also  of  popular  origin;  see  Speijer,  ZMDG.  Ixv.  316.^  There  are 
also  a  few  inverted  compounds,  in  accordance  with  a  marked  ten- 
dency of  popular  diction,  both  in  Pali  and  in  Prakrit  * :  naraika  = 
ekanara,  'a  certain  man/  1.  317;  drsti-bhrasta  =  bhrasta-drsti, 
'  having  lost  sight,'  1.  397 ;  karna-durbala  =  durbala-karna,  '  weak- 
eared,'  i.  e.,  '  accessible  to  calumny,'  2.  348.  In  6.  154  kasayaksa 
seems  to  mean  *  sins  of  sight '  =  drsti-kasaya. 

Finally  Prakritic  influence  is  at  the  back  of  an  occasional  hyper- 
Sanskritism;  see  the  words  ksatra  =  khatra,  p.  225;  and  pulindra 
==  pulinda,  p.  230 ;  and  davaraka  and  da  vara  =  Skt.  doraka  and 
dora,  p.  239. 

*  hi  and  dhik  alternate  in  the  drama. 

*  Perhaps,  Skt.  Yagaditya. 

'See,  however,  kuha-kuha-rava  in  Vasavadatta  (Gray's  Translation), 
p.  204. 

'  See  last  Pischel,  Grammatik  der  Prakrit-Sprachen  §  603. 


224  Life  and  Stories  of  Pargvandtha 

2.     Lexical  matters. 

The  text  contains  a  considerable  number  of  words  which  are 
quoted  in  native  lexical  or  grammatical  works,  but  have  not,  up  to 
date,  been  found  in  literature;  their  rareness  is  made  evident  by 
glosses  which  the  editors  think  it  necessary  to  add  in  almost  every 
case.  Thus,  kalyanam  (kanakam),  'gold,'  1.  48,  782  (see  under 
proverbs,  p.  212);  gulbam  (tamram),  'copper,'  1.  782;  kalada 
(suvarnakara),  'goldsmith,'  1.  79;^  panigrhiti  (vadhu),  'wife,' 
1.  570;^°  kigala  (pallava),  'shoot  (of  plants),'  1.  623;  ardaka 
(yacaka),  'beggar,'  1.  626;  prajya  (bahughrta),  'having  much 
ghee,'  1.  627;  pradlpana  (visavigesah),  'some  sort  of  poison,'  1. 
679;  gantu  (pantha),  'wayfarer,'  1.  818;"  durga,  2.  309,  'name 
of  a  bird';  candila  (napita),  'barber,'  2.  988;  kalinja  (kata), 
'mat,'  3.  79;  khalurika  (gramasthanam),  'grounds  for  military 
training,'  3.  487;  krayaka,  'buyer,'  3.  821;  pheranda  (grgala), 
'jackal,'  3.  904;  mandala  (gvan),  'dog,'  3.  1104;  udaraih-bhari, 
'nourishing  one's  belly,'  5.  6;  aganjitah  (abhitah),  '  unterrified,' 
6.  376;^^  arthapayati,  'expound,'  3,  364  (quoted  only  by  gram- 
marians); attahasa,  'loud  laughter'  (of  Vetalas).^^ 

In  2.  124  occurs  a  root  cukk,  apparently  in  the  sense  of  obtain 
(gloss,  cukkitah,  samaptah).  An  animal,  pursued  by  a  king,  afraid 
for  its  life,  addresses  the  king : 

cukkitas  tava  kiih  koge  'ntahpure  nagare  'pi  va, 
dinan  agaranan  evam  yad  asman  haiisi  bhupate, 

'  Why  are  we  gathered  (alive)  into  your  provision  house,  zenana, 
or  city,  if  you  thus  slay  us  wretched,  unprotected  (animals),  0 
king  ?  '  Dhatupatha  has,  cukk,  cukkayati :  vyathane,  artau,  vya- 
sane,  implying  that  the  otherwise  unquoted  root  means,  '  injure,'  or, 
'  oppress,'  in  addition  to  the  sense  assumed  here. 

Other  words,  explained  by  glosses  of  the  editors,  are  not  men- 
tioned in  the  Lexicons :  Of  especial  interest  in  the  nonce-formation 
ehireyahira,  '  servile,'  6.  82.    Adjective  from  the  expression  ehi  re 

*Pet.  Lexs.  only  from  Lexicografers.     Mon.  Will.,  Jaina. 
'"  Lexicografers,  also  panigrhita. 
"  In  this  sense  only  Unadi-Sutra  1.  70. 
"Dhatup.  has  a  root  ganj,  '  roar,'  in  the  sense  of  garj. 
"  Both  atta  and  attatta,  in  the  sense  of  '  loud,'  or,  '  very  loud,'  are  cited 
only  by  Lexicografers. 


The  language  of  the  Pdrgvandtha  225 

yahi  re,  '  come  here  sirrah,  go  sirrah  ! '    Used  with  kriya  '  work ! ' 
Glossed,  ehi  re,  yahi  re,  yasyam   kriyayam  sa  ehireyahira,  tarn. 
Further,    kaccola,    in    abhrakarh   kaccolamukhamatram,    '  a    little 
cloud  of  the  size  of  the  mouth  of  a  jar,'  2.  155 ;  glossed,  kaccolaiii 
patravigesah,  '  some  kind  of  vessel.' — vyapa,  '  extension,'  in  rddhi- 
vyapa,  '  extension  of  prosperity,'  3.  133 ;  glossed,  vyapo  vistarah. — 
tvatya,  '  thine,'  3.  465;  glossed,  tvatyas  tvadiyah;  cf.  Whitney,  Skt. 
Gramm.  §  1245*'^— caturi,  '  pavillion  in  which  marriage  is  solemn- 
ized,' 6.   1345;  glossed,  panigrahanamandapah,  'corl'  iti  bhasa- 
yam.— lain,  'flattery,'  'cajolery,'  in  lallTm  krtva,   7.   132,  where 
lalliih  is  parafrazed  by  catimi.— andhala,  '  blind,'  7.  141 ;  glossed, 
andha.— nirgadha,  'bottomless,'  3.  83;  glossed,  atalasprg. — abha- 
raka,  'non-supporter,'  1.  400;  glossed,  aposaka  (sc.  matrpitroh).— 
akamatha,  '  dwelling  in  grief,'  1.  701.    In  pun  on  the  proper  name 
Kamatha,   sadaiva   Kamatho   'py   evam  abhud   akamathas   tatha. 
Gloss,  akarii  duhkham,  tasya  mathah  sthanam,  akamathah.    In  the 
sense  of  '  pain '  aka  (=  a-ka)  occurs  in  TS.  5.  3.  2.  1.     Lexico- 
grafers  cite  it  in  the  sense  of  '  sin.'— osita,  '  dwelling,'  '  settled  '  == 
a  -{-  usita,  1.   828 ;  glossed,  sthita. — mahadivya,  in  the  sense  of 
divya,  'ordeal,'  2.  350;  glossed,  agnipatadina  Quddhipradarganam 
divyam. — aghata,     'incongruous,'     'paradoxical,'     3.     663,     664; 
glossed,    aghatam,    aghatamanam. — atijaras,    'superannuated,'    3. 
1083  ;  glossed,  jaram  atikranta. — tuchagravas,  '  small-eared  '  (of  a 
horse),  4.  33;  glossed,  tuchakarna.— raja-vidvara,  apparently  'in- 
ternecine war,'  4.  54 ;  glossed,  rajyaklegah. — atirati,  '  of  exceeding 
loveliness,'  4.   118;  glossed,  atiratayah,  ratim  atikrantavatyah.— 
apratichanda,  'the  like  of  which  is  not,'  6.  330;  glossed,  anupama. 
— ksatra,'*  'offal,'  6.  513,  glossed,  ksetraksepyo  malah.— jalabha, 
'  water  elefant,'  6.  869 ;  glossed,  jalahastin.    The  word  is  the  equiv- 
alent of  nira-hastin  in  st.  866.     In  Devendra's  Prakrit  version  of 
this  story,  jalakarl,  and  jalagaa;  see  Jacobi,  Ausgewahlte  Erzah- 
lungen,  p.  43,  11.  16  and  31.    Kathakoga  (Tawney's  Translation), 
p.  21,  has  '  water  elefant,'  in  its  version  of  the  same  story.    To  be 
added  to  the  list  under  suffix  abha  in  Whitney,   Skt.   Gramm., 

"  I  suspect  that  ksatra  is  a  hyper-Sanskritism  for  khatra.  In  Rauhineya 
Carita  155,  156,  178,  325  ksatra  is  clearly  used  in  the  sense  of  khatra 
'  breach  made  by  a  thief,'  '  tunnel ' :  araksakagrhe  ksatram  pradaya  sar- 
vasvam  jagrhe  (155);  ksatram  dvare  (156);  patitaih  ksatram  mandire 
(178);  ksatram   patitam  janagihe   (325). 

15 


226  Life  and  Stories  of  Pdrgvandtha 

§  1199*. — sarvamsaha-ruha,  '  tree/  7.  67,  glossed,  vrksa.  For  sar- 
vamsaha  see  Indian  Antiquary,  ix.  185. 

The  following  words  are  new,  or  rare;  their  meaning  apparent 
from  the  connection : 

aksatra-krt,  '  performer  of  unknightly  deeds,'  1.  177. 

dogundaga,  or  dogunduga,  a  '  kind  of  god ' :  dogundaga  iva- 
marah,  1.  267,  'like  a  Dogundaga  god';  dogunduga-surabhasarh 
vidhapya,  6.  495,  *  having  created  the  semblance  of  a  Dogunduga 
god';  dogundwga  ivamarah,  7.  163,  'like  a  Dogunduga  god.'  The 
word  is  identical  with  dogundika,  Kathakoga,  p.  63,  '  a  god  in  the 
Dogundika  heaven.' 

galanavastra,  '  drip -cloth,'  'sieve,'  1.  288;  2.  600. 

dhanurgulika,  1.  317;  and  dhanurgolika,  3.  189,  'sling-shot.' 

ciJrni,  '  flour '  (=  ciirna),  1.  386,  823;  3.  191 ;  7.  351  (here  mis- 
printed cuni,  for  curni). 

bahya-rus,  '  superficially  gruff,'  '  of  stern  demeanor,'  2.  18  :  tvaya 
.  .  .  bhavyam  bahyarusa,  '  you  must  adopt  stern  demeanor.' 

asariimad,  '  taking  no  pleasure,'  2.  76.  Neither  saihmad,  nor  its 
negative  are  cited  in  the  Lexicons. 

indra-varana,  '  Indra's  elefant,'  2.  105.     Referring  to  Airavana. 

caturgatika,  in  caturgatikaduhkhadah  .  .  .  bhavah,  '  existence 
which  causes  pain  to  them  that  pass  thru  the  four  states '  (appar- 
ently, the  four  agrama,  or  stages  of  religious  life),  2,  136.  Cf. 
caturagramika,  caturagramya,  and   caturagramin. 

bhadraka,  'a  certain  grade  of  Jaina  lay  devotee,'  1.  618;  2.  190; 
7.  819,  822.  In  7.  822  it  figures  by  the  side  of  graddha,  another 
grade  in  the  development  of  devotees. 

mahabhuja,  fem.,  '  great  serpent,'  2.  256 ;  bhuja,  fern.,  '  serpent,' 
2.  259 ;  bhuja,  masc,  '  serpent,'  2.  269. 

kavalika,  derivative  of  kavala,  '  consisting  of  morsels,'  2.  292. 
Prince  Bhima  is  converting  Kalika  (Durga)  from  her  practice  of 
eating  the  flesh  of  corpses :  kiih  te  kavalikaharavikalaya  maha- 
misair  bibhatsaih.  Gods  do  not  eat  morsels  (devah  kavalaharino 
nahi),  2.  326;  see  the  note  there. 

karna-durbala,  '  weak-eared,'  i.  e.  '  accessible  to  calumny,'  2.  348. 

pistakurkuta,  '  cock  made  of  dough,'  2.  523,  524 ;  see  the  note 
to  that  passage. 

iirjasvini,  'name  of  a  Magic  Reputation'  (prasiddhi),  2.  557. 

dramaka,   '  designation  of  a  kind  of  hell  inhabitant,'   2.   505. 


The  language  of  the  Pdrgvandtha  227 

Occurs  also,  in  a  different  sense  in  Rauhineya  Carita  18,  in  a  pas- 
sage reported  under  vigopaka,  p.  233. 

dhanuskika,  '  little  bow,'  2.  785.  In  the  compound,  dhanuskika- 
gara-vyagra-kara,  '  with  hands  busy  with  little  bow  and  arrow ' ;  of. 
dhanuh-garan  in  786. 

bahu-dhava,  '  having  many  husband,'  '  wanton,'  2.  798.  In 
double  entente,  '  having  many  dhava  trees.' 

divyapancakam,  '  the  five  ordeals  by  which  a  king  is  chosen,  2. 
827.     See  the  note  on  p.  199  bottom. 

dharanl-dhava,  '  husband  of  the  earth,'  '  king,'  2.  856.  Perifrasis 
of  mahi-pati,  etc.    Cf.  dharanl-dhara. 

danta-gakata,  '  tooth-wagon,'  '  set  of  teeth,'  2.  899.  In  danta- 
gakatam  baddhva,  '  keeping  his  mouth  shut,'  Ip/cos  oSovrwe. 

parakayapravega,  '  art  (vidya)  of  enterting  another's  body,'  3. 
119  ff.  For  other  designations  of  the  same  magic  practice  see 
Proc.  Amer.  Philos.  Soc,  vol.  Ivi,  p.  6. 

patta-kunjara,  '  state  elefant,'  3.  150  =  patta-hastin,  Prabandha- 
cintamani,  p.  288. 

raja-patl,  '  royal  procession,'  3.  174.  Tawney,  p.  179  of  his 
Translation  of  Prabandhacintamani,  p.  286,  1.  1,  renders  rajapa- 
tika  by  '  king's  circuit.'  The  latter  form  also  in  Pancadandachat- 
traprabandha  1  (Weber,  p.  11,  1.  4,  where  the  treatment  is  erro- 
neous). 

gudha-caturthaka  =  giidha-caturtha-prahelika,  '  a  charade  in 
which  the  fourth  verse  of  a  stanza  has  to  be  guessed,'  3.  219  ff, 
Cf .  dodhaka,  '  charade  in  which  two  verses  have  to  be  guessed,'  Pra- 
bandhacintamani, p.  157.  See  Proc.  Amer.  Philos.  Soc,  vol.  Ivi, 
p.  32. 

trikapali-pariksana,  '  test  of  the  three  skulls,'  3.  234.  See  Proc. 
Amer.  Philos.  Soc,  vol.  Ivi,  p.  36,  note  81;  Hertel,  Das  Panca- 
tantra,  p.  46. 

divyaghata,  '  divine  workmanship,'  3.  327 : 

bhojye  vacasi  danadau  sadvivekan  narah  param, 
pratistharii  labhate  loke  divyaghatad  ivopalah. 

'  In  eating,  speaking,  bestowing  of  alms  and  other  acts,  shrewd  dis- 
cernment confers  upon  a  man  the  highest  position  in  the  world,  as 
a  jewel  thru  divine  workmanship.' 

katare,  '  particle  of  surprise  or  admiration,'  3.  492 ;  8.  48.  Gloss, 
adbhutartham    avyayam,    'an    indeclinable,    expressing    wonder.' 


228  Life  and  Stories  of  Pdrgvandtha 

Also  in  Qalibhadra  Carita  2.  58,  glossed  by  agcaryabhutam ;  in 
Hemacandrasuriprabandha,  gloka  63  (Edition  of  the  Prabhavaka 
Carita,  p.  300),  katare  jananibhaktir  uttamanam  kasopalah,  'Be- 
hold, devotion  to  one's  mother  is  the  touchstone  of  noble  men ! ' 
The  word  occurs  also  in  Kathakoga,  in  a  stanza  printed  in  Taw- 
ney's  Translation,  p.  234,  in  a  note  on  p.  3,  lines  25-28,  katare 
karma-laghavam,  '  strange  to  say,  my  karma  is  light ! '  Pischel, 
Hemacandra's  Grammatik  der  Prakritsprachen,  vol.  i,  p.  157 
(anent  iv.  350),  prints  a  doubtful  and  unexplainable  word  katari, 
of  which  he  cites  a  variant  kutare  in  vol.  ii,  p.  187.  This,  presum- 
ably, is  the  same  word. 

dhaukaniya,  '  to  be  given  as  a  present,'  3.  499.  Derived  from 
dhaukana,  '  present.' 

hedavitta,  apparently,  '  horse-owner,'  '  horse-dealer,'  3.  499.  Cf. 
hedavuka  in  Mitaksara  to  Yajnav.  2.  30,  and  hedavukka  in  Lexi- 
cografers. 

kautastya  =  kutastya,  '  coming  whence,'  3.  618. 

antaralapin,  'he  who  interrupts  by  talking';  slang,  'butts  in'; 
German  '  dreinredner,'  3.  690. 

Quddhi-talika,  '  clapping  of  hands,  or  sign  with  hands,  that  a 
person  tried  by  ordeal  is  innocent,'  3.  894. 

vijijnapayisu,  '  desiring  to  report  or  communicate,'  3.  1010. 
Glossed,  vijnapayitum  ichuh. 

uttapti,  '  act  of  plaguing,  tormenting,'  3.  1021. 

raksa-pottalika,  '  some  kind  of  protecting  mark,  or  amulet,'  5.  75. 
Cf.  raksa-pattolika. 

samasphalaya-,  causative,  in  samasphalayamasur  mithah  pa- 
sanagolakau,  '  throw  at  one  another,'  5.  76.    See  a  -}-  sphal. 

caturvrsi,  '  some  kind  of  an  horned  animal,'  5.  101. 

puskali-gravaka,  '  a  kind  of  Jain  lay  disciple,'  6.  156. 

trivapri,  '  triple  mound,  or  wall,'  6.  225. 

ujjhika,  '  the  kitchen  maid  who  throws  offal  from  the  kitchen 
on  the  garbage  pile,'  6.  399.  Gloss,  tyagini.  Four  wives  have 
duties  assigned  them,  each  more  important,  or  dignified  than  the 
preceding : 

ujjhika  bhasmapuiijadau  rasavatyaih  ca  bhaksika, 
bhandagare  raksita  tu  grhasvamye  ca  rohini. 

'  (The  first)  threw  the  garbage  on  the  ash-pile  and  other  (garbage) 
piles;  (the  second  became)  the  tastress  in  the  kitchen;  (the  third) 


The  language  of  the  Pargvandtha  229 

took  charge  of  the  storehouse;  but  (the  fourth)  KohinI  was  placed 
in  charge  of  the  household.'  As  regards  the  gloss  tyagini,  above, 
Samaradityasamksepa  4.  421  shows  tyajanti  in  the  sense  of  '  female 

sweep.' 

cangiman,  or,  caiigima,  'discernment,'  or  'discerning,'  in  the 
compound  cangineksana,  '  with  discerning  look,'  6.  448. 

mimajjisu,  '  desiring  to  dive,'  6.  455. 

prasthanaka,  '  expediting,'  6.  457. 

krsnaksaravidhi,  seemingly,  '  some  thieves'  magic,'  6.  458, 

anumrti,  '  act  of  following  to  death,'  6.  593. 

mukta-bana,  'one  who  has  shot  his  arrow,'  apparently  in  the 
sense  of,  '  having  done  one's  utmost.'  Describes  physicians  (muk- 
tabanesu  vaidyesu)  6.  609. 

saha-mrta,  '  a  man  who  enters  the  pyre  with  a  woman,'  6.  707. 
Lexs.  only  saha-mrta, '  a  woman  performing  suttee.' 

kayasa,  'body,'  in  mano-vak-kayasa,  6.  763.  The  word  has  a 
rather  intricate  history.  Intermediate  between  itself  and  kaya  lies 
an  s-stem  kayas  which  is  sure  to  result  on  the  analogy  of  manas, 
and  vacas  which  often  accompany  it ;  see  the  author  in  Amer.  Jour, 
of  Philol.,  xvi.  415.  After  that  kayasa  still  further  imitates  ma- 
nasa.    The  word  may  be  of  Prakritic  origin. 

kad-agraha,  '  evil  inclination,  or  whim,'  6.  787. 

dipa-kalika,  '  flame  of  a  torch,'  6.  857.  Lexs.  only  as  name  of  a 
commentary  on  Yajnavalkya. 

evam-vac,  '  so  speaking,'  6.  898. 

acamla,  '  a  kind  of  penance,'  6.  1180  (acamla-vardhamanakhyam 
tapas).  According  to  Hoernle,  Indian  Antiquary  xix.  239,  note 
31,  it  means  eating  dry  food  simply  moistened  or  boiled  in  water. 
The  word  occurs  also  in  Kathakoga,  p.  84.  For  its  Prakrit  cor- 
respondent ayambilabaddhamana  see  Glossary  to  Jacobi's  Ausge- 
wahlte  Erzahlungen,  s.  v.;  and  Meyer,  Hindu  Tales,  p.  87,  note, 
whose  explanation  of  the  word  is  very  doubtful.  Leumann,  Aupa- 
patika-Sutra,  p.  101,  has  the  word  in  the  form,  Prakrit  ayambila- 
vaddhamanaga  =  Sanskrit  ayamamlavardhamanaka,  the  latter 
being  a  doubtful  construction  on  the  part  of  the  author. 

gabara-vaidya,  'a  certain  class  of  (low  born)  physicians,'  6. 
1223;  Samarad.  6.  402;  Prakrit  savara-vejja,  Jacobi,  Ausgewahlte 
Erzahlungen,  p.  28,  1.  4. 

mumursaka,  '  about  to  die,'  6.  1306.    Ordinarily,  mumursu. 


230  Life  and  Stories  of  Pdrgvanatha 

kopa-grha,  'anger-chamber'  ('swearing-room'),  7.  42. 

ati-kujita,  'great  howl/  7.  176. 

aupayacitaka,  '  fond  prayer,'  7.  180  =  upayacitaka,  3.  171 ; 
Samarad.  4.  645.    Neither  in  the  Lexs. 

saihjlvani-nasya,  masculine,  '  errhine  to  resuscitate  with,'  7.  332. 
Cf.  nasya,  7.  316. 

gophani,  '  some  sort  of  cannon-like  war  instrument,'  7.  681. 

pulindra  and  pulindraka  =  pulinda,  '  designation  of  a  rude  for- 
est-dweller,' 7.  756,  759.  Hypersanskritism,  as  tho  pulinda  were 
Prakrit  for  Sanskrit  pulendra.     Cf .  govinda  =  gopendra. 

gokulini,  '  shepherd's  wife,'  8.  3. 

dharma-tirthika,  '  designation  of  a  Jain  religious,'  8.  25. 

bhrgu-pata,  '  suicide  by  throwing  one's  self  down  a  precipice,' 
8.98. 

nikacitam,  sc.  karma,  '  loathed,'  '  loathsome,'  8.  155.  So  also 
Samaradityasariiksepa  2.  363  (nikacitakarma).  In  the  latter  text, 
1.  196,  nidanaih  nikacayam,  '  loathing  the  fetter  of  existence,  or 
sin';  and,  8.  521,  nyakacayat,  'treated  with  contumely.' 

divya-mantrika,  '  manager  of  ordeals,'  8;  266. 

punagcyava,  '  rebirth  downward  in  the  scale  of  reincarnations,' 
3.  1060.     Cf.  punarmrtyu. 

pratlpa-giksatva,  'inverted  training  (of  a  horse),'  4.  25  =  vi- 
paritya-giksatva.     See  note  on  p.  204  bottom. 

bhavanadhipah  (vingatih),  'Lords  of  natal  stars,'  5.  92. 

kurkutoraga,  '  cock -serpent,'  1.  859.     See  note  on  p.  21. 

anangabhara,  perhaps  kenning  for  '  female  breast.'  See  the 
author  in  Proc.  Amer.  Philos.  Soc,  vol.  Ivi,  p.  23,  note  48. 

-krmika,  in  sadgunakrmika,  '  practicing,'  3.  322.  Perhaps  for 
karmika,  quoted  by  Lexicografers. 

There  are  a  number  of  new  onomatopoeic  words:  bumba-rava, 
'noise  of  echoing  thunder,'  2.  157;  'battle-cry,'  7.  680;  cilicili- 
svara,  '  sound  of  the  bird  called  durga,'  2.  309 ;  utkilakila-rava, 
'noise  made  by  a  Dakini  (witch),'  3.  905  (cf.  kila-kila)  ;  kinkilli 
(text,  nkikilli),  perhaps,  'cry  of  joy,'  6.  253;  kila-kilayita,  neuter, 
'sound  made  by  ghosts  (preta),'  7.  145;  bhut-kr,  'sound  bhut, 
made  by  an  ass,'  7.  203  (cf.  phut-kr). 

The  text  shows  a  considerable  number  of  new  denominal  (deno- 
minative) verbs,  as  well  as  denominal  participles  and  abstract 
nouns,  which  are  formed  directly  upon  a  primary  noun,  omitting 


The  language  of  the  Pdrgvandtha  231 

the  intermediate  verbal  stage:  kamalayate,  '  be  as  a  lotus,'  2.  53; 
kanakayate,  '  shine  as  gold,'  2.  239 ;  praya^cittayati  =  prayagcitti- 
yati,  *  undergo  penance,'  2.  599;  visayate,  'turn  poison,'  2.  792; 
tamayate,  'grow  dark,'  2.  793  (gloss,  tama  iva  acarati)  ;  kutayate, 
'  grow  false,'  2.  793 ;  arthapayati,  '  expound,'  3.  364  (quoted  by 
Grammarians)  ;  anaganiyati,  '  desire  to  commit  suicide  by  starva- 
tion,' 3.  608  (gloss,  anaganam  ichati) ;  bhrtaklyati,  '  act  as  a  hired 
man,'  3.  788 ;  divasayate,  '  play  the  part  of  day,'  6.  354 ;  garaniyati, 
'  resort  for  protection,'  6.  1128  (gloss,  garanam  ichati) ;  arnavayate, 
*  act  as  an  ocean,'  6.  1280 ;  vratlyati,  '  desire  to  take  the  vows,'  8.  64 
(gloss,  vratam  abhilas)  ;  karabhayate,  '  become  an  elefant,'  8.  74. 

More  problematic  are  the  following :  gatat-patra-drumayate, '  act 
as  a  tree  with  falling  leaves,'  2.  177.  The  root  gat  carries  on  a  pre- 
carious existence  in  Dhatup.,  but  not  in  the  sense  assumed  (cf.  cat, 
p.  221).    The  stanza  is  translated  on  p.  213. 

krakacayate,  '  tear  like  a  saw  '(  ?),  3.  620  (krakaca,  '  saw  ').  The 
stanza  reads: 

vancana  tv  aha  mam  tata  citam  arodhum  adiga, 
kiih  na  vetsi  mamainya  hi  maranarii  krakacayate. 

'  Vancana  however  said :  "  Father,  order  me  to  mount  the  pyre ; 
do  you  not  know  that  the  death  forsooth  of  my  doe  tears  like  a 
saw? '    Cf.  1.  7631,  kirn  va  rambha  krakacam  arhati;  see  p.  213. 

Denominative  participles  and  abstract  nouns :  dhatturita,  '  poi- 
soned by  the  dhattura  plant,'  2.  239;  kalakalayita,  'confusedly 
noisy,'  3.  1077 ;  tanmayayita,  from  tan-may  a,  '  permeated  with,' 
'  identified  with,'  6.  518  (gloss,  tammayayitam,  tanmayam  ivacari- 
tam) ;  malayita,  'wreathed,'  'garlanded,'  6.  926;  nigumbhita, 
'  slain,'  from  nigumbha,  '  slaughter,'  8.  219  (gloss,  marita) ;  dha- 
valana,  from  dhavalaya-,  '  illumination,'  3.  286 ;  anakulana,  from 
anukulaya-,  '  act  of  making  favorable,'  3.  338. 

Quite  a  number  of  words  occur  with  more  or  less  form  change, 
as  compared  with  their  correspondents  in  the  Lexs.    Thus : 

ulluntha  in  sollunthavacana,  '  ironic  speech,'  1.  194,  The  Lexs. 
cite  ulluntha,  but  the  quotations  show  ulluntha  only  (always  in 
composition).  Also,  ullunthana,  in  ullunthanaih  (plur.  tant.), 
'  mockery,'  3.  436. 

svahpati  =  svarpati,  '  Indra,'  3.  403. 

rajyadhiir,  in  composition  =  rajyadhura,  '  burden  of  govern- 
ment,' 3.  272. 


232  Life  and  Stories  of  Pdrgvandtha 

anumodana,  f  em.  ==  anumodana,  neut.,  '  joy  with,'  '  sympathy 
3.  284. 

bhumi-grha  =  bhumi-grha,  '  underground  chamber/  3.  364. 
granthaphala,  probably  =  granthiphala,  '  designation  of  a  tree/ 

1.  608. 

kasapatta  =  kasapattika,  '  touchstone/  3.  1023. 

vimrstar,  for  vimarstar,  or  vimrastar),  noun  of  agency,  'reflect- 
ing,' '  conservative,'  3.  653.  Perhaps  to  be  corrected  (vimrasta- 
rah).    See  also  the  list  of  words  with  suffix  -ka,  below. 

There  are  some  very  rare  words,  and  words  which  occur  only  in 
Jain  texts.     Thus : 

dittha  and  davittha,  '  X  and  Y,  as  names  of  irrelevant  persons,' 
3.  58: 

sa  eva  purusah  sarthanama  gesas  tu  bibhrati, 
svakhyarii  ditthadavitthadigabda  iva  nirarthikam, 

'  That  man  alone  (namely,  he  who  carries  perfection  to  the  highest 
point)  has  the  name  'Successful'  (Sartha) ;  the  rest  carry  their 
names  senselessly,  like  names  of  the  class  Dittha  and  Davittha.' 
Cf.  Weber,  Ind.  Stud.  xiii.  421. 

jalagaya  =  jadagaya,  '  foolishness,'  in  tyaktakhilajalagayah, '  hav- 
ing given  up  all  foolishness/  1.  29;  jalagaya  =  jadagaya  occurs 
once  or  twice  in  Kathas. 

ajanani,  'non-birth'  (curse  word),  1.  182. 

hllana,  '  injury,'  6.  434.     Cf .  hilayate,  '  be  wroth  at,'  6.  1322. 

gri-kari,  '  easy-chair,'  6.  519.     Glossed,  sukhasanam. 

raura,  '  laborer,'  8.  221.  Parigistaparvan  8.  72,  291  has  rora  in 
the  same  sense. 

nirangika,  '  veil/  8.  185.     The  word  occurs  in  Parigistaparvan 

2.  8,  144,  496,  and  is  listed  in  Hemacandra's  Deginamamala  2.  20, 
and  90  (here  nirangi)  ;  Samarad.  4.  555  also  has  nlrang!.  Tawney, 
Translation  of  Kathakoga,  p.  xxiii,  quotes  nIrangI  as  a  Prakrit 
word. 

■j/chut,  '  escape/  1.  175,  in  tava  banapraharatah  katharii  chutye, 
'  how  shall  I  escape  from  the  blow  of  thy  arrow.'  The  word  occurs 
in  the  expression,  saihkatac  chutitah  (or  chuttitah),  'escaped  from 
danger,'  in  Prabandhacintamani,  p.  20;  see  Tawney's  Translation, 
p.  13,  note  4;  in  the  same  sense  in  Samarad.  9.  234,  and  in  Eau- 
hineya  Carita  365.  Weber,  Pancadandachattraprabandha,  p.  26 
emends  effectively  budhyate  to  chutyate:  kathaih  chutyate  tasyah 


The  language  of  the  Pdrgvanatha  233 

kalaratryah  sakagat,  '  how  is  one  released  from  the  presence  of  this 
(witch)  Kalaratrl ';  see  his  note  130,  and  p.  66,  note  2.  The  root 
is  listed  in  Dhatup.,  and  seems  to  mean  literally, '  cut  off  '  (chotana, 
'  act  of  cutting  off  '). 

A  number  of  words  remain  unclear,  or  altogether  unintelligible : 
avasvapanika,  5.  85.  and  avasvapim,5. 113.  Clearly  from  root  svap. 
Would  seem  to  mean  'sleeping-charm,'  or  the  like.  Indra  gives  it 
to  a  queen  with  child  (85),  and  later  on  (113)  takes  it  away  again. 
Followed  in  5.  85  by  pratirupa,  and  m  5.  113  by  pratirupaka.  All 
four  words  not  in  Lexs. ;  avasvapanika,  '  sleeping  charm '  in  Pari- 
gistaparvan  2.  173;  avasvapini,  apparently  in  the  same  sense,  in 
Rauhineya  Carita  14,  to  wit :  - 

kathayitva  khaned  gartam  dattvavasvapinim  api, 
yati  jagarayitva  so  'kalanlyag  ca  duhsahah. 

vigopaka,  in  the  expression,  tavad  vigopakaikasyamelato  lekhyake 
kalim  kurvantam,  2.  620.  Here  a  thief,  about  to  rob  a  rich  merch- 
ant's house,  sees  that  merchant  quarreling  with  his  son  because  a 
single  vigopaka  does  not  meet  (does  not  agree?),  amelato,  in  a 
letter,  lekhyake ;  see  p.  60.  The  word  also  in  Eauhineya  Carita  18, 
which  reads  thus: 

tasya  grasah  krtah  kidrk  bhuktahatte  vigopakah, 
vasann  eko  varo  gramo  dramakag  ca  grhaiii  prati. 

The  word  dramaka  in  this  passage  does  not  tally  with  '  hell-inhabi- 
tant '  in  Pargvanatha  2.  505 ;  see  p.  56. 

nidayaka,  glossed,  ucchedaka,  apparently  in  the  sense  of  '  weed- 
ing,' 6.  348 : 

mahataih  dusanoddharad  upakari  khalah  khalu, 
mudha  nidayakam  sasyaksetre  ko  nabhinandati, 

'A  rogue,  verily,  who  removes  the  faults  of  noble  men,  is  a  bene- 
factor. Who  does  not  praise  him  that  weeds  vainly  in  a  field  of 
grain  ?  '  Neither  nidayaka  nor  ucchedaka  is  in  the  Lexs. ;  the  sense 
of  this  niti-stanza  is  not  clear. 

masa-tusadibhih,  glossed  by,  munivigesaih,  'by  distinguished 
Munis,'  6.  410:  vinaivadhyayanaih  siddhir  lebhe  masatusadibhih, 
'  without  any  kind  of  study  the  Sages  so  designated  have  attained 
to  perfection.' 


234  Life  and  Stories  of  Pdrgvandtha 

gironyunchanaka,  6.  1188,  possibly,  '  some  kind  of  arrangement 
of  the  hair  of  the  head ' : 

prstau  ea  cakrina  kiiii  bho  ihagamanakaranam, 
kevalam  tan  dhunltah  sma  gironyunchanakaih  kila, 

'And  when  the  emperor  asked  them :  "  Why,  gentlemen,  have  you 
come  here  ?  "  they  merely  shook.  .  .  .'  This  passage  is  wanting  in 
the  corresponding  places,  Kathakoga,  p.  35,  middle,  and  in  the 
Prakrit  version,  Jacobi,  Ausgewahlte  Erzahlungen,  p.  37,  1.  5. 
Eauhineya  Carita,  stanza  123,  describes  the  following  little  cere- 
mony which  the  mother  of  the  thief  Rauhineya  undertakes  in  honor 
of  his  first  theft: 

nyunchanani  vidhayagu  pradlpam  saptavartibhih, 
vidhaya  tilakarii  mata  putrayety  agisam  dadau. 

utpanika,  apparently,  'open-handed,'  'liberal,'  3.  913. 

kanalika,  in  darganiya-kanallka,  1.  637.  Glossed,  kanalikam 
uccagilpam  api.    Seems  to  refer  to  some  part  of  a  Jaina  temple. 

herayitva,  in  herayitva  sanmasam,  perhaps,  '  waiting.' 

niropa,  apparently,  '  instruction,'  '  advice,'  7.  171. 

mahlyasya  kaurikasya(  !)  sutah,  1.  334.  Apparently  'the  son  of 
some  man  of  lowly  occupation.'  In  the  corresponding  passage, 
Kathakoga,  p.  266,  1.  5,  '  son  of  a  potter,' ;  see  the  note  33,  on  p.  33. 

caurarpaka,  and  kanakakrayin,  8.  347.  Two  of  the  seven  kinds 
of  thief,  listed  in  a  versus  memorialis,  see  p.  317. 

kandavikayate,  apparently  from  kandavika,  '  baker,'  6.  362.  Un- 
intelligible in  its  connection. 

pradipa,  in  the  compound  pradlpa-sarsapau  seems  to  be  the  name 
of  some  small  useful  grain,  1.  679;  see  p.  313. 

indravarunl-phala,  '  some  kind  of  fruit,'  3.  493.     See  p.  215. 

3.     Proper  names. 

The  text  abounds  in  new  proper  names  of  all  classes :  names  of 
gods,  goddesses,  Vidyadharas,  Yaksas,  and  Raksasas;  names  of 
kings,  princes  and  queens ;  names  of  Saints,  male  and  female,  Brah- 
mans,  Purohitas,  ministers ;  names  of  merchants,  and  other  gentle- 
men, and  their  wives  and  children;  names  of  low-born  men  and 
courtezans.  Geographical  and  topical  names  repeat,  in  general, 
those  that  are  current  in  other  Jain  chronicles ;  yet  there  are  many 


The  language  of  the  Pdrgvandtha  235 

new  ones :  names  of  countries,  cities,  villages ;  of  mountains,  forests, 
and  parks;  of  lakes  and  rivers;  of  tirthas,  caityas,  and  other  holy 
places;  names  of  heavens,  and  abodes  of  delight.  As  in  other  nar- 
rative texts,  beginning  with  the  Epic,  domestic  animals  and  inani- 
mate objects  of  utility  receive  names ;  thus  Abdhikallola,  '  a  horse,' 

6.  1024;  Palaka,  '  a  chariot,'  5.  81. 

The  following  lists  contain  words  which  are  not  in  the  Lexs.,  but 
quite  a  number  occur  in  published  Jain  texts,  and  others  are  very 
likely  to  turn  up  in  future  publications  of  the  same  class.  It  is 
scarcely  necessary  to  point  out  that  here,  as  in  other  fiction,  a  good 
part  of  the  names  are  symbolic  of  the  character  of  the  persons  or 
localities  named. 

Names  of  divine  or  demonic  beings :  In  5.  51,  56,  60,  62,  64,  &%, 
67,  68  are  listed  56  heavenly  maidens,  called  Jyotiskumarikas,  or 
otherwise  defined,  many  of  them  new,  and  doubtless  products  of 
fancy,  for  the  nonce.  Gods  like  Maniprabha,  3.  1012;  Varadana, 
4.  105;  Natyamala,  4.  414;  Samgama,  6.  1177,  need  not  to  be 
taken  too  seriously,  or  regarded  as  permanent  members  of  the  Jain 
Olympus.  The  Yaksas,  Asitaksa,  6.  1092;  and  Sundara,  7.  639;  the 
Raksasas,  Sarvagila,  2.  351 ;  and  Kelikila,  7.  398,  are  conventional 
products  of  free  fancy.  Naigamesin  is  added,  5.  80,  to  Naigamesa, 
Nemeso,  'a  demon  that  afflicts  children,';  see  Winternitz,  JRAS., 
1895,  pp.  149  ff.  Tandula  is  the  name  of  a  fabulous  fish.  New 
Vidyadharas  and  Vidyadharis  are:  Vidyudgati,  2.  5;  Candravega 
and  Bhanuvega,  6.  1138;  Aganivega,  6.  1139;  Mahajaina,  1.  573; 
Madanankura,  7.  442;  Samdhyavall,  6.  1135;  Mrgaiikalekha,  8. 
63.  Candasena,  8.  101  is  another  name  for  Canda,  Candika  (Dur- 
ga)  in  8.  101.- 

Names  of  kings  and  princes:  Kiranavega,  and  Kjranatejas,  2. 
11;  Gupila,  2.  88;  Naladharma,  2.  115;  Bhuvanasara,  2.  137; 
Harivikrama,  2.  181;  Abhicandra,  2.  508;  Manamardana,  2.  616; 
Vajravlrya,  3,  6;  Hemaratha,  3.  485;  Suvarnabahu,  4.  15;  Krta- 
pala,  4.  107;  Kurudeva,  6.  286;  Sevala  (==  Cevala),  6.  287;  Mani- 
ratha,  6.  773;  Yugabahu,  6.  774;  Maniprabha,  6.  873;  Nami,  6. 
992;  Surabhi,  6.  1125;  Varasena,  and  Amarasena,  7.  37;  Susthita, 

7.  504;  Candasena  (Bhilla  chieftain),  8.  87;  Kurumrgaiika,  8.  210. 
Dandaratna  is  the  name  of  a  general,  4.  107. 

Names  of  queens  and  princesses :  TilakavatT,  2.  8 ;  Madanarekha, 


236  Life  and  Stories  of  Pdrgvandtha 

6.  774;  Sahadevi,  6.  1013;  Bakulamati,  6.  1041;  Vijayadevi,  7.  36; 
Jayasundarl,  7.  377. 

Names  of  Brahmans  and  other  religious,  Purohitas,  ministers, 
and  teachers:  Vigvabhuti,  1.  28;  Ksirakadamba,  or  "dambaka,  2. 
511,  519;  Parvata,  or  °taka  2.  544,  570;  Angaramukha,  3.  610,  or 
Angaravaktra,  3.  682,  or  Angara,  3.  692 ;  Kautilya,  3.  639 ;  Vajra- 
hrdaya,  3.  878;  Satyavasu,  3.  832;  Katha  (=  Kamatha)  and  Kora, 
his  father,  5.  1,  3;  Vinayamdhara,  6.  1210;  Mugdhaka,  7.  750,  or 
Mudha,  7.  785;  Yogatman,  8.  151.  In  6.  1352  ff.  note  the  list  of 
Pargva's  ten  Ganabhrts;  see  p.  144. 

Names  of  merchants  and  gentlemen:  Nandaka  and  Bhadraka, 
1.  798;  Sadvada,  2.  440;  Sarga,  2.  441;  Igvara  (hypocoristic  of  Ma- 
hegvara),  2.  456  (cf.  455) ;  Aruna  (hypocoristic  of  Arunadeva,  2. 
459,  cf.  452);  Jasaditya  (also  Jagaditya),  2.  453  ff. :  Qrisara,  3. 
776;  Dhanasara,  2.  893;  Dhanadhya,  and  Grhasambhuta,  2.  931; 
Lobhanandi,  3.  450;  Hemala,  6.  127;  Dhanagarman,  6.  414;  Mano- 
rama,  6.  663 ;  Jinadharma,  6.  1075 ;  Abhayaihkara,  7.  70 ;  Hitajna, 
Yogya,  and  Cam,  7.  785;  Bandhavananda,  8.  186;  Supratistha, 
6.  128. 

Names  of  lowly  persons:  Kaladanda,  name  of  a  Nisada,  3.  825; 
Prakrti,  name  of  a  servant,  7.  11. 

Names  of  Brahmans'  wives  and  daughters,  nuns,  and  hetaeras: 
Anuddhara,  1.  30;  Devini  (also  Devini),  2.  453;  Vancana,  3.  608; 
Visnugri,  6.  1058;  KugalamatI,  7.  10;  Suvrata,  6.  921;  Balacandra, 
8.  223;  Ganinl,  8.  223;  Anangasundarl,  3.  841;  Maghadha,  7.  126. 

Names  of  countries:  Sukaccha,  2.  1;  Sukacchavijaya,  3.  1094; 
Tamisraguha,  4.  107;  Mandalavati,  4.  108;  Simala,  6.  287;  Pundra- 
dega,  8.  1;  Kopakata,  'locality,'  6.  114;  Harimela,  'island,'  1.  393. 

Names  of  cities :  Tilaka,  2.  1 ;  Kamalapura,  2.  52 ;  Vardhanaga- 
pura,  2.  440;  Patalapura,  and  Patalapatha,  2.  453;  8.  21;  Maha- 
krpana,  '  Stingytown,'  2.  915;  Crivigalapura  ^  Vicalapurl,  2.  959; 
Cubhamkara,  3.  1;  Kukkutegvara,  'city  and  caitya,'  6.  167;  Vigva- 
pura,  6.  666 ;  Eatnavaha,  6.  873 ;  Priyasaiiigama,  '  Vidyadhara  city,' 
6.  1109;  Rsabha,  or  Rsabha,  7.  8;  Garjana,  or  Garjana,  8.  150; 
Cakrapurl  =  Cakrapura,  8.  210 ;  Kugalasthala,  5,  146 ;  Ksitipra- 
tisthita,  7.  502  (also  in  Samaradityasariiksepa  1.  48). 

Villages:    Sukara,  7.  36;  Hillara,  8.  354. 

Mountains:  Jvalanadri,  3.  1095;  Kslragiri,  3.  145;  Sukuta,  7. 
89;  Purna,  7.  776;  Kaligiri,  6.  125. 


The  language  of  the  Pdrgvandtha  237 

Forests  and  parks:  Qakravatara/^  3,  573;  Kslravana,  4.  145; 
Campaka,  '  park,'  2.  75 ;  Nalinivana,  6.  1243. 

Rivers :  Nimagna,  and  Unmagna,  4.  109. 

Lakes:  Kunda,  or  Kalikunda,  6.  125,  140.  For  other  occur- 
rences of  this  important  locality  see  above,  p.  22. 

Tirthas:    Kamnka,  6.  570;  Prapata,  6.  635. 

Designations  of  heavenly  abodes:  Sahasrara,  1.  867;  8.  345; 
Jambudrumavarta  (vimana),  2.  1057;  Sarvarthasiddha  (vimana), 
6.  1322;  Nirmalanandasagara,  3.  1106;  Mahaprabhavimana,  4. 
157;  Sanatkumara  (kalpa),  8.  322. 

4.    Grammatical  matters. 

The  list  of  novelties  in  grammatical  forms  is  not  inconsiderable. 
It  includes  some  forms  cited  by  Grammarians,  but  hitherto  un- 
quoted in  the  literature.  Thus,  as  regards  verbal  inflection  the 
present  sthagati,  'cover,'  8.  131;  the  na-  present  dhunltah,  'they 
two  shake,'  6.  1188.  The  unaccented  a-class  participle  a-ganan. 
'  not  counting,'  2.  663,  is  new,  being  glossed  by  a-ganayan,  regular. 
The  third  plural  iyrati,  'they  go,'  from  iyarmi,  7.  824,  is  rare 
(Parigistaparvan  1.  14).  The  aorists  adhavista,  'he  ran,'  4.  25; 
and  ahvasta,  'he  called,'  1.  341  (also  Samarad.  5.  96),  are  known 
only  to  Grammarians.  The  form  a-tathas,  injunctive  from  root 
aorist  of  a  -|-  tan,  1.  177,  is  new.  The  corresponding  augmented 
form  is  quoted  only  by  Grammarians.  The  passage  reads:  tad 
evaih  kathyate  te  yan  ma  papamatim  atathah,  '  this  story  is  thus 
told  thee,  that  thou  mayest  not  spin  thy  evil  designs.'  There  are 
two  new  aorist  passives  3d  sing. :  agrahi,  '  he  was  taken,'  8.  58;  and 
asthapi,  '  he  was  placed,'  2.  398.^^  The  reduplicated  aorist  causa- 
tive samaciskarat,  '  he  prepared,'  3.  935,  is  novel,  both  as  regards 
the  verb  category  and  the  propagation  of  the  s. 

More  anomalous  are :  bibharamcakre  =  bibharaihbabhuva,  '  he 
carried,'  2.  638;  and  the  perifrastic  active  participle  kathayama- 
sivan,  'he  narrated,'  2.  958.  The  latter  novelty  is  paralleled  by 
dapayamasivan,  'he  caused  to  be  given,'  Samarad.  4.  67;  cinta- 

*Name  of  a  tirtha  in  Vikrama  Carita  (Ind.  Stud.  xv.  362)  ;  Prabandha- 
cintamani,  p.  100. 

"  Samaradityasaihksepa  has  the  following  unquoted  corresponding  forms: 
aprachi  6.  42:  7.  152;  fipi  4.  120;  acinti  7.  51;  arpi  7.  302;  vyajnapi  2.  408. 
Cf.  Whitney,  Roots  of  the  Sanskrit  Language,  p.  240. 


238  Life  and  Stories  of  Pdrgvandtha 

yamasivan,  ib.  5.  294;  jnapayamasivan,  ib.  5.  478.^'^  Anomalously, 
vyakti-syat  =  vyakti-bhavet,  '  shall  be  unfolded/  6.  725. 

As  regards  syntactic  usage  the  causative  gerund  vismarya,  '  for- 
getting/ in  the  sense  of  vismrtya,  occurs  3.  179,  321.  Imperatives 
in  prohibitive  expressions  with  ma  are  perhaps  unusually  frequent : 
ma  prcha,  3.  759;  ma  kurusva,  3.  929;  ma  vilambasva,  3.  492;  ma 
vikrestastu( !),  'let  him  not  sell/  3.  771;  ma  bhava,  5.  213;  ma 
kuru,  6.  298;  7.  328;  ma  briihi,  6.  904;  ma  vada,  7.  89,  410. 

In  noun  inflection  the  anomalous  combination  yaty  uce  =  yatir 
uce,  'the  ascetic  said'  (yaty  glossed  by  munih),  6.  158.  In  noun- 
formation  the  desiderative  participle  cikih,  '  desiring  to  do  '  (gloss, 
kartum  ichuh),  occurs  8.  25.  The  word  is  reported  by  the  Gram- 
marians, being  probably  a  Jaina  word,  as  it  occurs  also  Parigista- 
parvan  7.  9 ;  8.  453.  Stem  rai,  '  wealth,'  in  the  compound  ratna- 
rai-rupyaih,  6.  225,  is  otherwise  authenticated  only  by  rai-kr,  '  con- 
vert into  property/  reported  by  Grammarians.  The  comparative 
suffix  -taram  is  very  frequently  added  to  finite  verbs;  e.  g.,  akara- 
yattaram,  1.  430;  cf.  Whitney,  Skt.  Gramm.  §473". 

The  suffix  ka  shows  occasionally  its  latent  diminutive  or  pejora- 
tive function :^^  mayaka,  'by  wretched  me/  1.  478;  2.  409,  874; 
anyakat,  'other  mean  thing,'  1.  419;^^  abhraka,  'small  cloud,'  2. 
155  (gloss,  kaccolamukhamatram).  In  3.  296,  420,  daivakam 
means  '  wretched  fate '  =  durdaivam  7.  723.  In  3.  79  sransat- 
kaliiija-grhaka  seems  to  mean,  '  a  little  hut  made  of  tumble-down 
mats'  (gloss,  kalinjah  =  katah).  In  3.  171  upayacitakam,  and  in 
7.  180  aupayacitakam  seem  to  mean  'fond  prayer';  in  7.  80  ali- 
kaka,  '  wretched  falsehood.'  In  2.  785  dhanuskika  seems  to  mean 
'  little  bow.'  In  a  case  or  two  words  with  -ka  alternate  with  the 
same  word  without  -ka,  apparently  with  diminutive  intention: 
Pulindraka,  '  common  Pulindra,'  7.   756 ;  Yasantaka,  '  poor  Va- 

"  These  occurrences  show  predicative  usage,  as  is  to  be  expected.  The 
words  are  really  substitutes  for  the  past  active  participle  in  -tavant  which 
is  employed  regularly,  indeed  practically  without  exception,  as  a  finite 
predicate  thruout  Sanskrit  literature.  This  point  of  syntax  is  ignored  by 
Western  grammars. 

"  Edgerton's  searching  study  on  these  functions  of  -ka  does  not,  unfor- 
tunately, include  the  post-Vedic  period;   see  JAOS.  xxxi.  93  ff. 

"  Such  pejorative  pronouns  carry  on  a  rather  lively  existence  in  Sama- 
radityasariiksepa,  to  wit  takam  2.  278;  mayaka  2.  185;  4.  201,  330;  asakfiu 
4.  141,  513. 


The  language  of  the  Pdrgvandtha  239 

santa/  6,  469.  In  other  cases  this  differentiation  is  much  less  pro- 
nounced, or  altogether  undeterminable :  Ksirakadamba,  or,  Ksira- 
kadambaka,  2.  511,  519,  'name  of  a  teacher';  grha-godhaka,  3. 
289  =  grha-godha,  3.  304,  '  house-lizard ' ;  avasvapanika,  5.  85  = 
avasvapinl,  5.  113,  apparently  'sleeping  charm  or  draught';  see 
p.  233.  In  3.  365  davaraka  =  davara,  means  'string';  in  1.  304 
guna  is  glossed  by  davaraka :  both  are  rare  Jain  words,  hyper- 
Sanskrit  for  dora,  or  doraka,  rare  Sanskrit  words  of  the  same  mean- 
ing (dora  occurs  in  Kauhineya  Carita).  In  a  few  other  words  with 
superadded  -ka,  not  listed  in  the  Lexicons,  the  suffix  is  probably 
simply  formative,  in  the  maner  of  the  Prakrits :  srastaraka,  '  couch,' 
3.  340 ;  6.  1335 ;  andaka,  '  egg,'  7.  349,  350 ;  gastrlka,  '  knife,'  1. 
198;  sthandilaka,  'mound,'  6.  705  (cf.  Kathakoga,  p.  105). 

A  few  ku-  compounds  are  wanting,  perhaps  intentionally,  in  the 
Lexicons:  ku-sariiga,  'evil  association,'  1.  481;  ku-vikalpa,  'false 
determination,'  1.  805;  ku-mani,  '  false  jewel,'  4.  2. 


COREECTIONS  IN  THE  TEXT  OF  THE 
PARgVANATHA  CARITRA 


1.  56  :  sphurtimati,  for  sphurtimati 

1.75:  vardheh,  for  varddheh;  printed  correctly  vardhi,  e.  g., 
1.  404 
1.  167:  atinindyo  hi,  for  atinindyo  'hi 
1, 169  :  vyadha,  for  vyadhah 
1,  246 :  vardhapyase,  for  varddhapyase 
1.  341 :  yatkrtyadega/,  for  yat  krtyadega" 
1.  343  :  ma  iti,  for  me  iti 
1.  376 :  insert  ca  after  laghutvaih 
1.  600  :  visvagvyaharaka,  for  visvag  vyaharaka 
1.  636 :  vairajya"  for  vai  rajya" 

1.  666 :  varddhakam,  '  old  age,'  for  vardhakam.     So  also  2.  822 
1.  688 :  nocchidyante,  for  no  chidyante 
1.  781 :  in  the  gloss  on  udvase  correct  girjane  to  nirjane 

1.  884 :  jatu  cit,  for  jatucit 

2.  10 :  Qrltilakavatya,  for  gritilakavalya 

2.  213  :  bhimo,  for  bhibho 

2.  232 :  astapadam  aham,  for  astapadag  aham 

2.  307 :  tittirl  torane,  for  tittiritorane 

2.  316  :  nijaprsthe,  for  nijaprste 

2.  319  :  sphutam,  for  sphutam 

2.  327 :  nahi,  for  nahirii  . 

2.  350 :  ganaig,  for  sanaig 

2.  369  :  adyaprabhrty,  for  adya  prabhrty 

2.  518 :  parasparam,  for  parasvaram 

2.  268:  guna,  for  khuna  (thru  suna) 

2.  674:  vidhaya,  for  vidhayam 

2.  741 :  ukta,  for  uktva 

2.  759  :  kanikadi,  for  kanikkadi;  also  2.  917 

2.  802  :  skandhe,  for  skandhaih 

2.  881 :  muditasyah,  '  with  joyous  faces,'  for  muditasya 

2.  894 :  degantaravanijyaya,  for  degantarvanijyaya 

2.  938 :  "bandhavat,  for  "vandhavat 

240 


Text  corrections  241 

2.  978  :  sprastavyo,  for  sprstavyo 

2. 1001 :  maharddhikah,  for  mahardhikah 

3.  124:  tasyagu,  for  yasyagu 

3.  129  :  tathanyad,  for  yathanyad 

3.  155  :  pravartyanta,  for  pravartanta 

3.  215  :  yaya,  for  yatha 

3.  217:  kaulika",  for  kolika" 

3.  220 :  change  arrangement  and  punctuation :    see  Proc.  Amer. 

Philos.  Soc,  vol.  Ivi,  p.  32,  note  72 
3.  309  :  degantaryena,  for  degantarena 
3.  364 :  divide  after  bhumigrhasthasyopari 
3.  380 :  tatha  chatrasya,  for  tathacchatrasya 
3.  436  :  ullunthanais,  for  ullanthanais 
3.  864 :  sa  candala,  for  saccandalo 
3.  884 :  raksaslkarma,  for  raksasl  karma 
3.  890  :  am  iti,  for  ameti 
3.  891 :  prati,  for  pratim 
3.  988  :  putram,  for  putra 
3.  989  :  agat,  for  agah 
3. 1072 :  grivajranabho,  for  grl  vajranabho 

4.  51 :  rajaraksyam,  for  rajaraksarii 

5.  51 :  puspamala  tv%  for  puspamalatv" 

5.  64 :  navamika,  for  navamiaka 

5. 147  :  "pravartanat,  for  prarvatanat 

5. 192:  yavanas,  for  javanas  (Prakritism) 

6.  64 :  katha,  for  kata 
6.67:  tadbahu,  for  tad  bahu 

6.  132 :  carupadmani,  for  caru  padmani 

6. 187 :  tesarii,  for  kesam 

6.  215  :  dhatakitale,  for  dhataki  tale 

6.  237  :  nairrtyarii,  for  nairtyam 

6.  253  :  nkikillir,  probably  for  kiiikillir,  '  cry  of  joy  '( ?) 

6.  313  :  vijayo,  for  vinayo 

6.  719  :  hrdi,  for  hradi 

6.  1181 :  yatha  rupaih,  for  yathariipam 
6.  1352 :  vasistho,  for  vagistho 

7.  34 :  gurasenakhyah,  for  sura" 

7.  279  :  jivitanihsprhah,  for  "nisprhah 
7.  351 :  curnihetor,  for  cuni" 

16 


242  Life  and  Stories  of  Pdrgvandtha 

7.  435  :  daivena,  for  devena 

7.  634 :  dele   the   interrogation   mark   at   the   end  of  the   first 
ardharca 

7.  828  :  pargve,  for  pargvo 

8.  9  :  prati^lokam,  for  prati  glokaih 

8.  108 :  nihsvo,  for  nisvo 

8.  243  :  vidhyapayaty°,  for  vidhyayapaty" 
8.  246  :  me  'paradhinah,  for  me  paradhinah 
8.  379  :  'rudan,  for  rudan 


INDEXES 


The  following  abbreviations  are  used:  B.  =  Brahman;  Ci.  =  city;  Co.  = 
country;  F.  =  forest;  G.  =  god,  or  goddess;  K.  =  king;  M.  =  merchant ; 
Mi.  =  minister ;  Mo.  =  mountain;  P.  =  prince  or  princess;  Pu.  =  pupil; 
Q.  =  queen;  R.  =  river;  S.  =  sage;  T.  =  teacher. 


1.    Index  of  Names 


Agnigarman,  B.  13,  14,  138,  139 
Angaramukha,  Pu.  92,  93,  94,  96 
Acyuta  =  Krsna,  49 
Anaflgasundarl,  hetaera,  97,  98 
Anuddhara,   Purohita's  wife,  4,   16, 

18,  24,  26 
Abdhikallola,  horse,  137 
Abhayamkara,  M.  145 
Abhayasuri,  Jain  Doctor,  22 
Abhicandra,  K.  56,  57 
Abhinanda,  S.  44,  47 
Adhisthayinl,  '  Floating,'  magic  art, 

37 
Amarasena,  P.  145  ff. 
Amaregvara,  S.  56 
Ayodhya,  Ci.  91,  93,  101 
Aravinda,  K.  4,  5,  6,  24,  39  (bis),  41 
Aristanemi,  Arhat,  26  n.     See  Nemi 
Arunadeva,  M.  54  ff. 
Avanti,  Co.  74,  130 
AvantI,  Ci.  74,  75,  77 
Aganivega,  Vidyadhara  K.  140 
Agvasena,  K.,  Pargva's  father,  9,  11, 

17,  108,  113,  119,  136,  144 
Asitaksa,  a  Yaksa,  14,  138,  139 
Ahalya,  Gautama's  wife,  86 
Ahichattra,  Ci.  22,  116 

Aryadatta,   Ganabhrt,    18,   144,    145, 

157,  164,  1*66 
Aryaghoaa,  Ganabhrt,  144  n. 

Ikavaku  dynasty  9,  94,  108 
Indra,  15,  23,  86,  109,  115,  135,  139- 
141.     Se«  Cakra 


Igana,  G.  140 
Igvara,  K.  116,  117 

UjjayinI,  Ci.  97 
Uttaradhyayana  Sutra  3 
Udayaviragani,  author  of  a  Pargva- 

natha  Caritra,  1 
Udagoca,  woman  afflicted  with  evil 

eye,  90  n. 
Udayana,  story  of,  31  n. 
Upasunda,  B.  15 
Uglnara,  K.  99 

urjasvini,  '  Reputation,'  58 
TlRabha,   Arhat,   26  n.,   38,  40,    133; 
Ci.  145 

Airavana,  Indra's  elefant,  139 

Katha,  B.  2,  9,  17,  108,  113,  114,  117, 

118.    See  Kamatha 
Kandarika,  P.  142  ff. 
Kathamahodadhi,  Jaina  work,  21 
KadalTgarbha,  story  of,  104  n. 
Kandarpa,  G.  of  love,  49.   See  Kama 
Kapinjala,  king's  aid,  91 
Kamatha,  B.  x,  2,  4,  5,  6,  9,  11,  13, 

17,  19-21,  24,  26,  38,  39,  41,  42, 

118.    See  Katha 
Kamalapura,  44,  53 
Kamala,  Q.  26;  P.  160 
Kamalaksa,  a  Siren,  48,  49,  53 
Kamamvati,  Q.  74,  76  ff.,  82,  83.  119 
Karakandu,  K.  and  Pratyekabuddha, 

116  " 

243 


244 


The  Life  and  Stories  of  Pdrgvanatha 


Karna,  a  hero,  90  n. 

Kalaharisa,  a  man,  97,  98 

Kali,  Kaligiri,  Mo.  115,  116 

Kalikunda,  a  tirtha,  22,  116 

Kalinga,'Co.  9,  111,   146 

Kalpasutra,  17,  18 

Kalyanamandirastotra,  Jain  poem, 
21,  24  n.' 

Kaficanapura,  or  °puh,  138,  148, 
150,    155 

Kadambari,  F.  115 

Kama,  G.  149.     See  Kandarpa 

Kamasena,  hetaera,  60 

Kamuka,  a  tirtha,  125,  156,  163 

Kaladanda,  a  Niaada,  97,  98 

KalikasQri,  Kalakaearya,  and  Kali- 
kacarya,  names  of  a  Jain  teach- 
er, 3 

Kalika  (Kali),  Durga,  G.  49,  50,  53 

Kagi,  Ci.  118.     See  Varanasi 

Kiranatejas,  P.  and  K.  7,  42,  72 

Kiranavega,  P.  and  K.  43,  71,  73 

Klrtipala,   P.   63 

Kukkutegvara,  Ci.  and  Caitya  22, 
117 

Kunala,  P.   160  n. 

Kunthu,  Arhat  and  Cakravartin, 
112 

Kunda,  lake,  22,  115,  116 

Kuntala,  king's  aid,  91-102 

Kubera,  infidel,  7,  73,  102,  103;  M. 
69 

Kumaradeva,  M.  54 

Kumaranandl,  M.  31  n. 

Kumarapala,  K.  28 

Kuraflgaka,  a  Bhilla,  75,  103,  107 

Kuru,  Co.  136 

Kurudeva,  K.  119 

Kurumrganka,  a  Bhilla  K.,  177 

Kuca,  K.  145 

KucalamatI,  M.'s  wife,  145 

Kugalin,  magician,   179 

Kugasthala,  Co.  9,  17,  110 

Krsna,  G.  49;  M.  124,  128 

Kellkila,  a  Raksasa,  154 

Kegava,  M.  159 

Kailasa,  Mo.  41,  41 


Kopakata,  Co.  115 
Kautilya,  Pu.  93,  100,  101 
Kaugambi  and  Kaugamba,   Ci.    Co. 

and  F.  10,  16,  116,  171 
Ksitipratiathita,  Ci.  157 
Ksirakadamba,    and    °dambaka,    T. 

56  ff. 
Kslragiri,  F.  8,  107 
Kaemamkara,  P.  16,  30  n.;  Jina,  7 

Khandillagacha  2 

Gaiiga,  R  95,  100,  116,  119,  126 
Gajapura,  146,  179 
Gandhara,  a  Cravaka,  36 
Garuda  (Tarkaya),  111 
Garjana,  Ci.  174 
Gardabhilla,  K.  2 
Galava,  S.  16,  105 
Gunasundara,  P.  89 
Gunasena,  P.  14 
Gunadhya,  K.  69 
Gurvavalisiitra,  Jain  work,  2 
GrhasambhQta,  M.  68 
Gautama,  S.  85 
Gautama  Indrabhuti,  T.  2 

Ghanta,  an  Asura,  15  n. 

Cakrapuri,  177 

Cakrayudha,  P.  103,  110 

Canda,  a   Purohita,   52,   53;    a   Ma- 

tanga     executioner,     147,     151, 

157,  158 
Candakaugika,  a  drama,  91  n. 
Candasena,      a      Bhilla      chieftain, 

'  171  ff.,  176 
Candasena     (Canda  =  Durga)     172; 

Canda  176;  *  Candi  77.    All  G. 
Candana,  M.  129 
Candra,  M.  124,  127 
Candrakanta,  K.  7,  73 
Candraketu,  K.   16 
Candractida,  G.  102 
Candradeva,  B.   174 
Candrayagas,  P.  131,  134 
Candralekha,  M.'s  daughter,  170 


Index  of  Names 


245 


Candragekliara,  K.  97-99 

Candrasena,  P.  and  K.  16,  119,   125 

Candra,  a  lady,  54 

Candranana,  an  Arhat,  133 

Campaka,  F.  44 

Campa,  Ci.  30,  31,  66,  116 

Caru,  M.   164  flf. 

Citta  and  Sambhuta,  story  of,  13 

Citrangada,  a  Vidyadhara,  171 

Cetaka,  K.  22 

Jagannatha,  an  Arhat,  8.  107 

Jambudrumavarta,  heaven,  7,  72 

Jaya,  a  Ganabhrt,  144  n.;  Pu.  170 

Jayanara,  K.  124 

Jayanta,  K.  119 

Jayapura,  35,  124,  125,  177 

Jayamala,  P.   16 

Jayasundari,  Q.   154  ff. 

Jaya,  Q.  146 

Jasaditya,  M.  54 

Jitagatru,  K.  35 

Jinadatta,  a  gentleman,  171  ff. 

Jinadharma,  M.  13,  14,  138,  139 

Jvalana,  Mo.  8,  103 

Tandula,  a  fabulous  fish,  85 
Tattvarthasaradjpaka,  a  Jiaina  work, 

In. 
Tamalipti,  Ci.  54,  68,  70,  168 
Tilaka,  M.  45 
Tilaka,  Ci.  6,  43 
Tilakavatl,  Q.  6,  43 
Tilottama,  a  nymf,  15 
Tribhuvanapala,  site  of  a  temple,  23 

Datta,  M.  60;   B.  116 

Digambara  and  Cvetambara   icono- 

grafy,  19 
Divakara,  B.  87 

Devadharma,  and  Devacarman,  B.  15 
Devapura,  163 
Devini,  M.'s  daughter,  54  ff. 
Dramaka,  a  hell-inhabitant,  56 
Druma,  K.  122 
Dvaravati,  temple  of,  23 


Dhana,  M.  121 

Dhanadatta,  M.  173,  176 

Dhanapati,  M.  170 

Dhanamitra,  M.  121 

Dhanagarman,  M.  121 

Dhanasara,  M.  67,  70 

Dhanadhya,  M.  68 

Dhanya,  a  householder,  115 

Dharana  ( Dharanendra ) ,  king  of  the 
Nagas,  2,  10,"  11,  17,  19,  20,  21, 
22,  114,  116,  118,  167  n. 

Dharmakalpadruma,  Jain  Fiction, 
16 

Dharmasagaragani,  a  Jain  author,  2 

Dhatakikhandabharata,  Co.  68 

DharanI,  Q.  4,  24 

Dharapura,  63,  66 

Dhumaprabha,  hell,  7,  72 

Nandaka,  M.  40 

Nandana,  S.  161;  F.  139 

Nanda,    P.'s    companion,    106;    M.'s 

daughter,  129 
Nandigvara,  island,  132 
Nami,     K.,     and     Pratyekabuddha, 

130  ff.,  134 
Naravahana,  K.   13,  17,  26,  33,  35, 

36,  38,  53,  110,  139 
Narasiriha,  P.  160  ff. 
Nala.  K.  86.  17b 
Naladharma,  K.  45,  47 
Nalinlvana,  park,  142 
Nagadatta,  M.  13,  138 
Nagapurr,  173,  176 
Nagahrada,  a  tirtha,  23 
Nataputta  or  Nayaputta,  an  Arhat, 

ix 
Nabheya,  an  Arhat.  24.  3S 
Narada,  Pu.  56  ff. 
Nighanta,  an  Asura,  15 
Nirgrantha  Juatrputra,  an  Arhat,  ix 
Nemi,  an  Arhat,    10,   24,   114,    117. 

See  Ariatanemi 

Paficadandachattraprabandha  3 
Pancamavani,  hell,  6,  42 


246 


The  Life  and  Stories  of  Pdrgvandtha 


Pancasela,  an  island,  31  note 

Padmapura,  121 

Padmaratha,  K.,  132 

Padmasundara,  a  Jain  author,  2 

Padma,  P.  8,  16,  105 

Padmavati,  P.  or  Q.  43,  142;  Parc- 
va's  Yaksini,  19,  20,  22,  167 

Padmottara,  a  Vidyadhara,  106 

Parna,  Mo.  163 

Parvata,  Pu.  56  ff. 

Patalapatha,  Ci.   169 

Patalapura,  55 

Patala,  10,  22.  74,  98 

Papariikara,  P.  16,  30  n. 

Pargva,  Pargvanatha,  an  Arhat,  ix- 
xii,  9,  10,  13,  16,  17,  18,  20,  22, 
23,  24,  26  n.,  108  ff.,  110,  113, 
114  ff.,  115ff.,  118,  130,  144, 
166,  181 ;  Pargva's  histories,  1, 
2;  Pargvanatha  Kavya,  2. 

Parcvayaksa,  the  Arhat's  attendant 
genius,   19,   118  n.,   166 

Pundarika,  P.   142 

Pundradeca,  Co.  168,  169 

Pundravardhana,  Ci.  171 

PuruRottama,  an  ambassador,  111 

Puskaradvipa,  an  island,  7,  72,  177 

Puspapura,  127 

Puspamala,  Q    133 

PuspavatI,  Q.  30,  32,  33,  34,  36 

Prthvipura,  63,  65 

Potana,  Ci.  3,  24 

Prajnapti,  '  Science,'  133 

Pradyumnastiri's  Samaradityasam- 
ksepa,  14,  183 

Prapata,  a  tirtha,   127 

Prabandhacintamani,  by  Merutunga, 
20,   23 

Prabhakara,  B.  86  ff. 

Prabhavaka  Carita,  3,  22 

Prabhavatl,  Pargva's  wife,  11,  17, 
71,  110,  113,  119,  144 

Prabhasa,  G.  107 

Prasenajit,  K.  17,  74,  110,  113 

Pranata  Kalpa,  17 

Priyamkara,  Q.  122 


Priyamgama,  Ci.   139 
Priyadargana,  M.'s  wife,  171  ff. 

Bakulamati,  Q.  137 

Badgadega,  Co.  7,  73 

Bandhudatta  (Bandhu),  M.  170  ff., 
180 

Bambhadatta,  story  of,  13 

Bandhavananda,  M.'s  son,  176 

Buddhaghosa's  Dhammapada  Com- 
mentary, 14 

Buddhila,  Mi.  44 

Brahma  heaven   114,   132,   151 

Brahmanamaka,  a  Ganabhrt,   144  n. 

'  Briddha  Tapa  Gacha,'  author  of  a 
Pargvanatha  Carita 

Bhaktamarastotra,  a  Jaina  work, 
24  n. 

Bhadraka,  M.  40 

Bhadrabahu,  author  of  Kalpasutra, 
2ff. 

Bhadrayagas,  a  Ganabhrt,  144  n. 

Bharata,  Emperor,  dynasty,  land, 
85,  95,  136 

Bhanu,  M.  124,  128;  Mi.  125 

Bhanuvega,  a  Vidyadhara  K.  139 

Bhavadevasuri,  author  of  Pargva- 
natha Caritra  ix,  1-3 

Bhima,  M.  124,  128 

Bhimasena  ( Bhima ) ,  P.  44  ff. ; 
51  ff. ;   retainer,  158 

Bhuvanasara,  K.  45 

Magadha,  Co.  107 
Magadha,  a  hetaera,  148,  149 
Manicuda,  a  Vidyadhara,  132 
Maniprabha,  G.  102;  a  Vidyadhara, 

'  132,  134 
Maniratha,  K.  130  ff.,   134 
Matisagara,  P.'s  companion,  44,  47- 

51 
Mathura,  Ci.  and  tirtha,  23,  67,  70 
Madanarekha,  Q.  130  ff. 
Madanavallabha,  Q.  63  ff. 
Madanankura,     a     Vidyadhara     P., 
155 


Index  of  Names 


247 


Manorama,  M.  128 

Manoharikil,  P.  31  n. 

Marubhiiti,  B.  x,  4-6,  9,  11,  13,  24, 

26,   41,   42 
Mahakrpana,  '  Stingytown,'  67 
Mahajaina,  a  Vidyadhara,  36 
Mahapadma,  P.  63 
Maliaprabhavimana,  heaven,   8,   107 
Mahabala,  a  thief,  60 
Mahamati,  M.  45 
Mahavira,  an  Arhat,  ix,  2,  26  n. 
Mahasena,  P.  99 

Mahidhara,  M.  178;  an  elefant,  115 
Mahendrasiriha,  P.'s  companion,  137 
Mahegvara,  M.  55 
Manikyacandra,  author  of  a  Pargva- 

natha  Caritra,  1 
Matali,  India's  charioteer.  111 
Manamardana,  K.  60 
Malati,  Q.  44 
Mithila,  Ci.  133,  136 
Mugdhaka,  B.    161 
Mudha,  M.  164  ff. 
Mrganka,  a  Bhilla  prince,  177 
Mrgankalekha,   a  Vidyadhari  maid, 

171 
Meghakumarakah,      '  Cloud-Youths,' 

12 
Meghamalin,  an  Asura,  x,  2,  10,  11, 

21,  42  n.,  103  n.,  107  n.,  114,  117, 

118 
Meru,  Mo.  109 

Yama,  G.  124;  his  messenger,  61 
Yamuna,  R.  119 
Yavana,  K.  9,  111 
Yagas,  T.  3 
Yugabahu,  P.  130  ff. 
Yugadlga,  26  n.     See  Tlsabha 
Yogatman,  S.  174 
Yogya,  M.  164  ff. 

Eati,  Q.   154  ff. 

Ratnapura.  8,  16,  105,  138,  139 
Ratnakara,  *  Jewel  Isle,'  164 
Ratnavall,  Q.  8,  16,  105,  106 
Ratnavaha,  Ci.  132 


Rambha,  '  heavenly  nymf,'  104 
Rajagrha,  Ci.   13,  117 
Rajapura,  116,  119 
Rukmini,  M.'s  daughter,  128 
Rucaka,  an  island,  109 
Rudra,  a  lady,  163 
Ruru,  story  of,  104  n. 
Rohini,  B.'s  lady,  120 
Rora,  B.,  9,  108 
Rohitagva,  P.  94  ff.,  101 

Lakamlvati,  Q.  73 

Lakamlvallabha,  author  of  a  life  of 

Pargva,  2,  3 
Lanka   (Ceylon),  98,  169,  170 
Lata,  C.  or  Co.  173 
Latahrada,  a  tirtha,  23 
Lalitanga,  P.  26 ff.;    G.   8,   103;    in 

Parigiataparvan,  27  n. 
LuScitakega,    '  Plucked-Head,'   name 

of  Pargva,  115  n. 
Lokacandra,  S.  7,  73,  102 
Lobhanandi,  M.  87  ff. 
Vaucana,  hermitage  maiden,  92  ff. 
Vajranabha,  K.  7,  8,  73,  102-104 
Vajrabahu,  K.  8,  104,  105 
Vajravirya,  K.  7,  103 
Vajravega,  a  Vidyadhara,  140 
Vanaraja,  K.  xi,  157  ff. 
Varadama,  G.  107 
Varasena,  P.  145  ff. 
Varuna,  B.'s  wife,  4,  5,  24,  38,  39, 

41,  42 
Vardhana,  K.  177 
Vardhanagapura,  54 
Vardhamana,  an  Arhat,  ix,  22,  133 
Vasanta,  M.  89,  90 
Vasantapura,    122,    164,    165.       See 

Crivasa° 
Vasantasena,  M.'s  son   (also  Vasan- 

taka)   122 
Vasantasena,  P.  177 
Vasistha,  a  Ganabhrt,  144  n. 
Vasu,  K.  56 
Vasunanda,  M.  170 
Vasumdhara,  B.'s  wife,  4,  24,  38 
Vasubhuti,  Mi.  93,  94,  101,  102 


248 


The  Life  and  Stories  of  Pdrgvandtha 


Vagdevi,  G.  24 

Varna,  Vamadevi,  Q.,  Pargva's  moth- 
er, 9,  11,  17,  108,  110,  119,  144 
Vameya,  metron.  of  Pargva,  17.    See 

Crivameya 
Varanasi,  Ci.  9,  11,   17,  93,  95,  97, 

108,  126.    See  Kagi 
Variflena,   an   Arhat,    133;     a  Gana- 

bhrt,  14411. 
Vasuki,  K.  of  serpents,  74,  98 
Vastoapati,  G.,  102 
Vikrama,  K.,  as  parrot,  x,  74  flf. 
Vikramayaeas,  K.  13,  138 
Vijaya,  P.  16,  119,  121;  G.  140,  141; 

a  Ganablirt,  144  n. 
Vijayasiriha,  T.    (and  his  Praband- 

ha)    3 
Vijaya,  P.  Q.  7,  73 
Vijayavati,  Q.  146 
Videha,  Co.  38,  71,  177,  180 
Vidyudgati,  a  Vidyadhara  K.  6,  7, 

43 
Vinayamdhara,  T.  141 
Vindhya,  Mo.  5,  34,  39,  48,  50,  57, 

177 
Vindhyapura,  122 
Vicala,  Ci.  173 
Vigvakarman,  G.,  15 
Vigvapura,  128 
Vigvabhuti,  a   Purohita,  4,   24,   26, 

38,  39 
Vigvasena,  K.  128,  130 
Visnugri,  M.'s  wife,  13,  138 
Vira,  an  Arhat,  ix,  16 
Virapura,  87 

Viraprabandha,  a  Jain  work,  22 
Viramati,  a  widow,  174 
Virasuriprabandha,  a  Jain  work,  3 
Vaijayanta,  G.  140,  141 
VaijayantI,  Ci.  178 
Vaitadhya,  Mo.  6,  7,  43,  72,  106,  107, 

132 
Vaibhara,  Mo.  56 

Cakuntala  story,  8,  104 
Caktideva,  P.  31  n. 


Cakra,  G.  11,  40    74,  109,  144,  181. 

See  Indra 
Cakravatara,  Fo.  91 
Cankha,  M.  66 
Cankliapura,  23 

Catruiixjaya,  tirtha  and  Mo.  179 
Catruriijaya    Mahatmyam,    a    Jaina 

work,  2,   16,   18,  22 
Calya,  a  hero,  90  n. 
Canti,    Cantinatha,    an    Arhat,    24, 

26  n. 
Cantinatha  Carita,  a  Jaina  work,  1 
Cikharasena,  a  Cabara  chief,  177 
Cibi,  pious  K.,  51,  100,  192 
Civa,  image  of,  162;  Pu.  170 
Civapuri,  116 
Cilamatl,  Q.   123 
Cuktimati,  Ci.  56 
Cubhariikara,  Ci.  7,  73 
Cura,  P.  16 
Cobhanastutayah    of    Cobhanamunjl, 

a  Jaina  work,  24  n. 
Crl,  'Fortune'  68,  69,  202;  M.'s  wife 

66;  B.'s  wife  89;  Mo.  74,  75 
Crikanta,  K.  152 
Crikalakasuriprabandha,     a     Jaina 

work,  3 
Crigupta,  M.'s  son,  178 
Cridevi,  Q.  152 
Cridhara,   a  Ganabhrt,   144  n. ;    B.'s 

son,  174 
Crijinadevasuri,  T.  3 
Cripundarlka,  S.  179.  See  Pundarika 
CripundarlkinI,  Ci.  142 
Cripura,  60,  65,  83,  151 
Crimangalapura,  125 
Crlm^tl,  wife  of  a  Cabara  chief,  177 
Crivasantapura,  116.     See  Vasanta° 
Crivahana,  M.  128 
Crivameya,   metron.  of  Pargva,  118  n. 

See  Vameya 
Crivasa,  Ci.  26,  35 
Criviigalapura,  69 
Crisagara,  M.  63 
Crisara,  M.   64 
Crisena,  K.  83 


Index  of  Names 


249 


Cvetambara   and   Digambara   icono- 
grafy,  19 

Sakalakirti,  author  of  various  Jaina 

texts,  ix,  1  n. 
Samgama,  G.  140 
Sajjana,  a  servant,  26  ff. 
Satyavrata,  Mi.  97 
Sadvada,  a  gentleman,  54 
Sanaka,  S.  90  n. 

Sanatkumara,  emperor,  13,  14,  136  ff. 
Sanatkumara  Kalpa,  142,  179 
Sandhyavall,  a  Vidyadhara  P.  140 
Saptamavani,  hell,  8,  103,  143 
Samaraicca  Kaha,  a  Jaina  work,  14 
Sammeta,  Mo.  11,  121,  181 
Sarasvati,  a  nun  2;  M.'s  wife,  125 
Sarga,  a  gentleman,  54 
Sarvagila,  a  Rakaasa,  52 
Sarvarthasiddhavimana,       heavenly 

abode,   144 
SahadevI,  Q.  136 
Sahasrara,  heaven,  6,  42,   180 
Sagara,  or  Sagaradatta  T.   43;   M. 

5,  35,  40,  168;  Mi.  Ill 
Siriha,  a  Thakkura,  87  ff. 
Sirihapura,  138 
Sirihala,  a  gardener,  174 
Siddhapura,  45 

Siddhasenadivakara,  Jain  author,  21 
Siddhecvara,  T.  74,  75 
Sindhu,  Co.  107 
STmala,  Co.  119 
Sukara,  a  village,  146 
Sukfita,  Mo.  147 
Sukacchavijaya,  Co.  7,  103 
Sutara,  Q.  93-96,  98,  99,  101 
Sudargana,  Ci.  130,  135 
Sudarcana,  Q.  8,  104 
Sudharma,  T.  2 
Sunanda,  P.  140 
Sunda,  B.  15 


Sundara,    a   Yaksa,    159 ;    K.    63  ff., 

128  ff.;   P.   170;   Ci.  89 
Sundarl,  M.'s  daughter,  128 
Supratifltha,  a  gentleman,  115 
Subuddhi,  Mi.  63,  66 
Subhusana,  K.  177 
Sumati,  a  Purohita,  83,  84,  86 
Suraguru,  S.  43 
Surapura,  8,  104 
Suvarnabahu,  K.  8,  104,  108 
Suvrata,  a  nun,  134,  135 
Sucarma,  Ci.  159 
Susthita,  K.  157 
Surasena,  K.  146 
Sevala,  K.  119 
Soma,   P.    170;    a    Purohita,    83-85, 

157;  S.  80;  a  Ganabhrt,  144  n.; 

a  gentleman,  163;  M.  178 
Somacandra,  a  Jain  author,  21 
Somadeva,  M.  64,  65 
Saudharma,  T.  138;  heaven,  26,  68, 

71,  121,  139-141,  177 
Skandila,  a  magician,  36,  37 
Stambhanaka,  Ci.  22 
Sthanu  Mahadeva,  G.  15 
Svarnagiri,  a  tirtha,  23 

Hansaratna,  a  Jain  author,  22 

Hari,  G.  109 

Harimela,  an  island,  34 

Harivahana,  K.  44 

Harivikrama,  P.  46 

Hariccandra,  K.  xi,  91  ff.;  S.  4,  26, 

38 
Hastinagapura,   136,  140 
Hastisena,  P.   144 
Hitajna,  M.  164  ff. 
Hintala,   Fo.   172 
Hemacandra,  a  Jain  author,  19 
Hemapura,  52,  154,  156 
Hemaprabha,  K.   154,  156 
Hemaratha,  K.  52,  53 
Hemala,  a  householder,  115 


250 


The  Life  and  Stories  of  Pdrgvandtha 


2.     Index  of  Subjects 


Abliayadana,   gift  of  freedom   from 

fear,   119,  122 
Absalom  motif,  60  flf. 
agoka-tree,  10 

adoption  of  children,  155,  158,  159 
adultery,  incestuous,  4,  38 
ahirisa,  *  non-injury,'  44,  177 
ajair  yaatavyam,  double  meaning  of, 

58 
alchemy,  vice,  87 
alms,  4,  40,  128 
'  anger-house,'    146 
animal  transformation,  94,  150  n. 
Apsaras,  as  nurses,  109 
Apta,  'Proficient,'   169 
Arhats  (twenty-four),  18,  40 
artadhyana,     evil     thought     before 

death,  5,  39,  42,  153.     See  rau- 

dradhyana 
art  of  entering  another's  body,  xi, 

74  ff. 
artha,  worldly  wisdom,  xi 
ascetics      and     householders,      con- 
trasted,  43,    71,    130,    145,    165, 

166 
ass,  lecherous,   188;   ass-ride,  4,  39, 

99;  change  into,   150,   151 
Asuras,  68,  115,  118,  159 
atmosferic  crystal,  57 
attendants  of  Arhats,  18,  166 
auspicious    marks,    100,    206.      See, 

characteristics 
avadhi,  'spiritual  insight,'  41,  118 
'axe  at  throat,'  112,  191 

Barber,  33  n.,  69,  202 

'bawd'   (kuttinl),  97,  148  flF. 

'beggar  on  horseback,'  122 n. 

bets,  28,  29,  58  ff. 

Bhadraka,  a  kind  of  disciple,  166 

Bharanda,  or    Bharunda    birds,    30, 

31  ' 
bhava,  'character,'  142 


BhiUas,   8,    103,    107,    171  ff.,    176-8. 

See  Cabara 
'  birds  of  a  feather,'  87 
'biter  bit,'  34,  161,  181 
boar  hunt,  91 
Brahman,  greedy,   61;    traitor,    76; 

and  dish  of  grits,  71 
Brahmaraksasa,  94 
broken  pitcher,  parable  of,  180 
'bull  by  the  tail,'  29,  61 
bull,  messenger  of  death,  61 

Cabara  chief  173;  Cabara  physi- 
cians, two  141.     See  BhiUas 

Cakravartin  (Cakrin),  'emperor,'  8, 
95,  100,  104,  106,  107,  136,  140 

eamfor  and  coal,  affinity  between,  33 

Carana  Sages,  56.  126,  153 

Casanadevata,  °devi,  "sundarl,  des- 
ignations of  female  attendants 
of  Arhats,  19  n.,  167  n. 

Castras  (virtues)   derided  29,  87 

cemetery,  36,  48,  97,  99,  101,  149 

gila,  'virtue,'  130 

characteristics,  auspicious  110;  of 
royalty,  95.  See,  auspicious 
marks 

characteristics  of  the  gods,  51 

charades,  78 

chastity,  Jaina  vow,  63 

childlessness,   83,   155,   203 

circumambulation,    133,    136 

cloka,  memorialis,  87,  89-91;  prag- 
matic, 62,  87,  199;  message, 
168  ff. 

'Cloud-youths,'  181 

cock,  rebirth  as,  117 

comrade  in  misfortune,  32 

'count  not  your  chickens,'  71 

co-wife,  138,  153 

Craddha,  Jain  disciple,  166 

Cravaka,  Jain  disciple,  41,  115 

crow,  filthy,  33,  181 


Index  of  Subjects 


251 


cures,     miraculous,     30,     101,     141, 

154  n.,  187 
curses,  94;  curse  by  implication,  54 
cuta  fruit,  emetic,  148 

'Dancers,    two'     (day    and    night), 

57  n. 
•David  and  Uriah,'  13,  130  ff.,  138, 

206 
death,  unavertable,  61 
depositing  loot  (by  thieves),  37,  55, 

62,  174 
deserted  city,  51 
deserted  temple,  55,  122 
dharma,  fourfold,  119,  144 
dharmadhyana,  death  in  piety,  6,  42 
dharmopastambhadana,     supporting 

religion,  119,  124 
'dice-players,  six'   (seasons),  57  n. 
diksa:  see  vows 
dog  urinates  into  outstretched  hand, 

61 
dog-cook,  59,  98 

dog-foot,  branded  on  forehead,  59  n. 
Dogundaga,  Dogunduga,  Dogundika, 

a  kind  of  god,  31,  123,  149,'  226 
'  dough-cock,'  57  ff.,   195 
dream,  causes  jealousy,  125 
dreams,  as  auguries,  44,  52,  69,  131, 

179,   189 
dreams,  fourteen,  8,  104,  108,  137 
dreams,  science  of,  44,  108 
drum,  proclamation  by,  30,  88,  185 

'  Earth-shaking  Science,'  47 

eating  grass,  45,  191 

elefant,  wild  or  destructive,  39,  53. 

135 
embryo,  slaying  of  sinful,  92 
essential  rights,  nine,   102 
euthanasia,  35 
evil  acts,  ever  seen,  57 
evil  eye,  90 
evil  report,  32,  174 
executioner,  98,   147,   157,  158,   160 
exile,  4,  39,  179 


eyes,  gouged  out,  16,  29,  30,  161  n. 
eyesight  restored,  30  n.,  31 

Falling  from  grace,  142  ff. 

father  and  sons,  separated  by  fate, 
64 

five-fold  penance,  10,  21,  114 

five-fold  obeisance,  46,  126 

five-fold  vows,  43,  48,  117 

flower  offering,   145,   146,  151 

forest  divinity,  30,  158 

former  existence,  memory  of,  41, 
116,  117,  126 

Fortunatus  articles,  149 

four  grades  of  men  as  regards  char- 
acter, 72 

four  wooers  of  one  girl,  129 

fratricide,  5,  15,  39,  131 

fruit  of  immortality,  33,  334 

Gamblers  and  gambling,  60,  84,  86, 

87,  122,  178 
Gandharva  marriage,   16,  106 
Garuda  charm,  cures  poison,  49 
gatake^a,  '  hairless,'   designation   of 

Jain  ascetics,  115  n. 
girl  with  four  wooers,  129 
gitartha,  a  kind  of  Jain  proficient, 

107 
Golden  City,  31  n. 
golden  peacock's  feather,  127 
'gold-man,'  69,  102 
gold  yielding  birds,  127  n. 
gold  spitting,  148    (cf.   149) 
good  family,  guarantees  virtue,  86 
grammatical    novelties    in    Pargva- 

natha,    237  ff. 
gratitude  of  king,  90 
grass-eaters,  and,  grass  on  head,  45, 

96,  191 
greedlessness,  67 
gutika,  'pill,'  and  the  like,  153  n. 

Harisa  and  crow,  fable  of,  32,  187 
harisa  birds  reunited,  172 
hasty  action,  34,  125 


252 


The  Life  and  Stories  of  Pdrgvandtha 


hermitage,  8,  10,  34,  92,  100,  104-106 
hiding  away  king's  pet  to  test  him, 

88  n.,  89 
horse  flies  up  in  the  air,  137 
horse,  runaway,  62,  133,  204 
horse  with  inverted  training,  8,  89, 

104,  204 
hostile  brothers,  15,  16,  105,  119,  135 
hostility,  prenatal,  6  ff.,  13  ff.,  139 
house  divinity,  63,  83,  155 
house-lizard,  81 
human  candle,  52 
human  sacrifice,   100,  154,  155,  172, 

176,  205 
hunter,  compassionate,  28 
hunting  birds,  64,  77 

Illusory  deluge,  45 

images  of  Jains,   70,  72,    107,    115- 

117,  169 
impalement,  54,  55 
indrajala,  hocus-pocus,  46 
infidel,  7,  28  ff.,  73,  102,  103 

Jackal,  94,  100 

jewel-casket,  37,  176 

'Jewel-island,'  16,  164 

jewels,  fourteen  great,  106 

Jonah,  49  n. 

'  Josef  and  Potifar,'  64,  85,  146,  199 

Kallya  serpent,  49 

Kalpa,  third,  or  fifth,  134,  138;  Sa- 

natkumara  Kalpa,  142,  179 
Kapalika    (ascetic),    wicked,    47-50, 

53,  191 
kayotsarga  posture,  6,  8,  10,  41,  103, 

115-117 
Karpatika,  mendicant,  38 
karma,    determines    future   life,    66, 

85,   96,   99,    117,    156,    174,    177 

(bis) 
Kataputana,  ghost,   162 
Kevalin,  perfect   Jaina,    11,    18,   68, 

118,  121,  156,  170 
king-making  fruit,  148 
king's  boast  of  greatness,  74 


king  not  recognized,  32 
knowledge,  gift  of,  119 
ksatriya,  explained  by  pun,  45 
kurkuta  serpent,  6,  7,  42,  72 

Lechery  of  the  gods,  86 

leprosy,  116 

'  lion-making,'  fable,  75 

log,  used  as  raft,  64 

low-caste  women,  marriage  with,  52, 

84,  87,  195 
love-charm,  152 
lying,  expiation  of,  175 

Magic,  spurned,  36,  99 

magic    '  Arts,'    or    '  Sciences  ' :    see, 

'  Sciences.' 
mango  fruit,  bestows  immortality,  34 
mango  tree  with  magic  fruits,  147 
marriage,  predestined,  106,  110 
Matanga,  defiles,  60;  acts  as  execu- 
tioner,  147.     See  Nisada 
Mahacravaka,  Jain  adept,  47 
mendicant,  impatient,  parable  of,  56 
mendicant,  in  disguise,  4,  38,  174 
mental  aberration,  90 
military  exercise,  field  for,  89 
milk-ocean,   115,  181 
mimic  representation,  23,  116 
miser,  67  ff. 

monkey-pair,  turn  human,   127,   156 
'  moon-stone,'  57  n. 
mother  and  son,  in  love,  155 
myrobalans,  three,  keep  a  king  from 

starving,   89 
munificence,     virtue     of,     discussed, 
26;    contrasted   with   niggardli- 
ness, 68 

Nagas,  or  serpents,  105,  114 
name-giving  by  dream,   110,   19^ 
new  and  rare  words  in  Pargvanatha, 

224  ff. 
Nighantu,  58 

nimba-tree,  33.     Cf.  snuhi-tree 
nirvana,  113,  121,  181 
Nisada,    low   caste,    101,    161.      See 

Matanga 


Index  of  Subjects 


253 


niti,  xi,  208  ff. 
nursery  motifs,  109 

Omens,  good  or  evil,  50,  104,  157-159 

oracle  for  choosing  king,  65,  148,  199 

ordeals,  52,  99,  178,  179 

ordeals,  master  of,  179 

order  to   slay,   disobeyed,    147,   158, 

159 
Otus  and  Ephialtes,  story  of,  16  n. 
overhearing,   30,   65,    147,   179,   185, 

186 

Palmistry,  158 

parameathinamaskara,  26,  176 
parivrajika,  152 
parrots,   wise   and   faithful,   33,   34, 

77  ff.,  94,  97,  98,  147,  151,  152, 

179 
peacock,  pet,  88 
peacock's  flesh,  curative,  88  n. 
pestilence,  97 
plank,   saves    in   shipwreck,  49,   68, 

124,  169,  171 
players  from  the  Dekkhan,  145 
playing  in  the  sand,   137 
plucking  out  hair,  10,  17,  115 
'  poison-damsel,'   and,  '  poison-hand,' 

62,  170,  198 
poisoning  by  wife,  168 
poison-tree,  34  n. 
poison  upon  fruit.  35 
poor  man  without  care,  69 
postponed  gift,  154,  155 
potter,  33  n.,  202 
Prakrit  influence  on  Jaina  Sanskrit, 

xi,  220 
Pratyekabuddha,  5,  116  n.,  135  n. 
pregnancy  whim,  88,  90,  152,  204 
princess  and  half  the  kingdom,  30, 

186 
promise  to  return,  28,  182 
proverbs  and  proverbial  expressions, 

208,  217 
pujfi,  threefold,  145 
Pulindra,  unselfish,  parable  of.  161 


pupil  pulls  string  when  he  does  not 

understand  teacher,  84 
Purohitaship,  hereditary,  83,  85 

Quarrelsomeness,  87 

Eaksasas,    94,    103,    154;    Raksasis, 

14,  98,  99 
Raksasis  as  beautiful  women,  98  n. 
raudradhyana,    evil    thought   before 

death,   143,   177.     See  artadhy- 

ana 
rebirth  in  pairs,  13 
'  Region-Maidens,'  108  ff. 
remembrance  of  former  life,  41,  116, 

117,  126 
report,  evil,  32,  174 
riddles  and  charades,  78 
River  Goddess,  80,  81 
rivers  permit  passage,  80 
root  produces  trance,  153 

Saccakiriya,  or,  *  truth-declaration,' 
16  n.,  80 

samata,  or  samya,  *  equipoise,'  128 

samyaktva,  perfection,  47,  53,  84, 
117 

samsara,  39,  85,   114,  122,   134,  141 

Sarasvata  divinities,  114 

Sati,  devoted  wife,  82,  99,  133,  154, 
177 

saviorship  of  the  world,  10,  114 

'Sciences'  (vidya),  magic,  37,  47, 
100,  129,  133,  147,  155,  171,  175 

serpent,  mythology,  18;  drops  poi- 
son, 35;  bite,  101,  170;  messen- 
ger of  death,  61;  saved  from 
danger,  114n.;  as  vehicle,  49; 
seven  hoods  of,  118 

seventh  story  of  palace,  46,  52,  111, 
126 

Siddhas,  '  Enlightened,'  130,  170 

Siren,  48,  49  n. 

slavery,  selling  one's  self  into,  94, 
95 

snuhi-tree,  33  n.,  146,  Cf.  nimba- 
tree 


254 


The  Life  and  Stories  of  Pargvanatha 


songs   of   praise    (stotra,   etc.),   23, 

24  n.,    109,    119,    145,    154,    157, 

161,   171 
sorcery,  kills  co-wife,  138 
sovereignty,  wheel  of,  106 
soul  purification,  superior  to  pious 

works,  80 
state  elefant,  76,  77 
statues,  animated,  52,  192 
'  strike  but  hear,'  34 
suicide,    attempted,    threatened,    or 

committed,  55,  83,  92,  93,   117, 

125,  129,  163,  172 
'  sun-stone,'  57  n. 
susariiga,  association  with  good,  73, 

86 
susattvata,     noble     courage,     73  ff., 

91  ff. 
svayamvara,  16,  110 

Tabu,  150 

tapas,  third  division  of  dharma,  136 

talents,  parable  of,  120 

'  Taming  of  the  Shrew,'   analog  to 

prolog  of,  122  n. 
Temporary  royalty,   122  n.,  155 
temptation  of  Nami,  136 
thieves,  32,  55,  60,  63,  84,  85,   122, 

149,    172,    174,    175,    178.     See, 

depositing  loot 
three  skulls,  patable  of,  78,   79 
'  thumb-sucking,'  109 
Tirthainkara,  or  Savior,  18,  107 
tortoise-on-stick,  33 
travelling  in  tail-feathers  of  bird,  31 
treasure  chest,   173 
treasure  digging,  67 


treasure  island,  49  n.,  164,  169,  171 
treasure  turns  to  coal,  etc.,  67 
trees  have  ears,  31,  186 
trick  arbiter,  149 
truth,  inviolable,  56 

Unavertable  fate,  60,  157 
unhusked  grain   offering,    145,    151, 

154,  156 
Uriah  letter,  160 

Vaimanika,  gods,  109 
Vasava,  gods,  109,  114 
Vidyadhara    and    Vidyadharl,    gods, 

100,  101,  102,  105,  106,  117,  127, 

132,  137,  139,  140,  147,  150,  15S> 

159,  171 
vinaya,  tact,  73,  75 
viveka,  discernment,  73,  83-85 
vixen  wife,  163 
vows  taken    (dikaa),  39,  43,  53,  57, 

62,  103,  104,  107,  108,  114,  115, 

120,  121,  126,  135,  138,  141,  142, 

144 
Vyantara,  demons,  53,  70,  109,  116, 

159,  162 

Water-elefant,  132 

wealth,  how  to  use  it,  84 

woman-hater,   168 

worldly  virtues,  four,  73,  102 

'  World-protectors,'  30 

wrath,  futility  of,  53 

Yakaa,  god,  47,  53,  84,  127.  137,  159, 
173;  YaksinI  48;  Yakaas  and 
Yaksinis,  attending  Arhats,  19, 
166  ff. 

yjitra,  procession,  23 


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